Text if I be not much mistaken is truely and faithfully embowelled and withall so thorowly applied that Gods Church and people may thence reape much benefit Whatsoeuer it is I thought good to publish it and â—id many respects me mouing to commend the protection of it to your Ladiship 1. In respect of your zeale and loue to the truth therein imitating that patterne of piety the vertuous godly and holy Gentlewoman Mistris Mary Pemberton your husbands mother whom the whole countrey as I haue beene tolde hath highly esteemed for the soundnesse of true religion and for her coÌ„stant perseuerance therein 2. In respect of your conuersation which I speake to Gods glory is such as may be accounted a mirror of vertue for to your greatnesse you ioyne goodnesse to your worthinesse good workes to your knowledge Christian kindnesse and benignity c. Besides your care to bring vp your sweet children the Lords blessings and his rich inheritance in the awe of the Lord is so great and continuall that no day ouer-slips you to sanctifie them Other godly and heauenly carriages wherby you haue adorned your holy profession and wherein you haue excelled many daughters that haue done vertuously shall praise you in the gates 3. In respect of your singular loue to al Gods Messengers welcoming them like Angells though but strangers into your house hereby a good euidence is ministred to your owne heart that you are translated from death to life 4. Lastly in regard of your countenance good will and fauour to mee which on my part is euery way vndeserued I must needes confesse that I am so deepely obliged vnto your Ladiship that the signification of my thankefulnesse doth in equity belong vnto you These are the motiues that drewe on this my presumption to dedicate this my poore labour to your Ladiship In publishing it I am sure to meete with the censures of carping readers who will taxe me much of rashnesse Yet let such consider that at the making of the first Tabernacle not only such as brought blew silk and purple and scarlet but euen the poorest sort that brought Goates haire and Rammes skinnes were accepted How meane soeuer it be if it may any way benefit Gods Church especially if it may be any small meanes to further you to the right vnderstanding of the Sacrament of the Lords Supper to build you vp towards the Kingdome of heauen I shall gaine that I most desire Thus crauing pardon for my boldnesse I commend your Ladiship to the Grace of God who protract your dayes and yeares according to his graces bestowed on you and prosper and finish the good work that he hath begunne by adding that which is yet lacking to your faith and graces till he haue fitted you vnto and filled you with glory and immortality Amen Your Ladiships in all Christian duty to be commanded RICH. PRESTON Rushden March 19. 1621. The Epistle to the Reader CHristian Reader although I make little doubt but thou hast often either from thy owne experience beene brought to consider or by the mouthes of Gods Ministers hast bin instructed how wise wee are in casting for our temporall commodities and how carelesse on the other hand in the matters appertaining to God and our owne peace Yet suffer thy selfe once againe to be admonished of this point which may so beneficially be thought vpon A motiue whereunto I will not fetch any farther then from what thy eies looke vpon and thy hands handle Here is a Treatise the very title whereof doth draw thy respect to it as dealing in a Theme so weighty and needfull as is the meditation of the Sacrament of the Lords Supper This somewhat affecteth thee yet neuerthelesse thou are not ouer willing to part with thy siluer to purchase it vnlesse thou maist haue some good ground to buy a good penny-worth Well I discommend not thy temporary warinesse but wish thee sutable circumspection in spirituall businesses Sticke not gentle Reader to bestow two or three groates vpon a booke bandling so worthy a subiect as this present Tractate doth Let no preiudicate opinion fore-possesse thee when cursorily ouer-looking it as buyers vse to do thou findest not the margent and bottom of the leaues taken vp with quotations of old and new writers as if forsooth therefore it were of no worth Euery laced and garded robe is not the substantiallest neither is euery booke be painted with allegations most sound materiall The Author is farre hence as I am informed and wanteth opportunity to contriue his Epistle to the Reader My selfe requested by the booke seller according to the truth of my apprehension will say a little of the booke Thou shalt therefore Christian Reader if I bee not much deceiued finde a portion of Scripture familiarly and soundly opened by way of doctrine backed with reasons pressed on the conscience with applications able to moue affections if the fault bee not thy owne Thou shalt find a great aime according to the seuerall matters on seuerall occasions to build thee vp in holinesse and to plucke thee off from yeelding to such corruptions as thy own euil heart or the wicked times may too much incline thee to In a word thou shalt meete with signes of some graces and directions to other Christian practises and which I would not forget euery where where occasioÌ„ is offered thou shalt perceiue a true Protestant spirit breathing as if the times too much charitablenes toward Popery had by a certaine antiperistasis inkindled the godly Authors deuotion against it so much the more The numbers of men of which temper the Lord increase granting for one such tenne and for tenne an hundred that many hands pluckking aâ— and shaking the lofty Tower of Babylon at length it may fall downe 〈◊〉 deserued ruines and desolations Thus not making any greater preface to no great booke I recommend thee and al thy waies to our Lord Gods mercifull blessing in Iesus Christ Thine in the Lord Ez. Ch. March the 19. 1621. A Table of the principall Doctrines contained in this booke DOct. 1. Things amisse either in Church or in the course of our liues may be redressed and amended by the word of God page 2. Doct. 2. Gods Ministers receiue their orders from the Lord. page 24. Doct. 3. God alone is the Author of the Sacraments page 36. Doct. 4. Ministers are Gods stewards page 37. Doct. 5. People are to receiue that which is taught them as from God p. 46. Doct. 6. God is careful that the Sacraments should continue in his Church page 65. Doct. 7. Treason is an odious sinne page 71. Doct. 8. It is the property of wicked men to obserue secret times for their wicked practises page 78. Doct. 9. A Sacrament is an outward signe representing an inward grace page 85. Doct. 10. Christ is the bread of life page 92. Doct. 11. Christ is a full Redeemer page 98. Doct. 12. Christ is full and perfect nourishment page 104. Doct. 13. The outward
elements ought both of them to be administred page 113. Doct. 14. God gaue his Sonne to be a Mediator and a Redeemer for man being in extreâ—â—e misery pa. 117. Doct. 15. It is the duty of all Christians to pray to God for a blessing on the Sacrament or any other Creature that they receiue pag. 127. Doct. 16. Thanksgiuing is a seruice that Christians owe vnto God for his benefits page 136. Doct. 17. Christ tooke not only our nature vpon him but he also suffered for vs. page 149. Doct. 18. Christs suffering was a free-will offering page 163. Doct. 19. It is left no indifferent thing to come vnto this holy Table page 170. Doct. 20. A Minister must not admit al alike to the Lords Supper p. 178. Doct. 21. If a man haue true faith then as certainely as he receiueth the outward elements into his hands and after into his stomach he receiueth Christ and all benefits with him at the hand of God page 187. Doct. 22. Euery faithfull receiuer is made a partaker of a blessed vnion with Christ page 193. Doct. 23. In receiuing the bread we receiue not Christs body but a signe of his body page 202. Doct. 24. None but the elect haue benefit by Christs death page 236. Doct. 25. Those things that Christ commanded are carefully to bee performed page 254. Doct. 26. The Institution of the Lords Supper is imitatory page 268. Doct. 27. We are very inclinable to forgetfulnes page 280. Doct. 28. The Ministers calling is no idle calling page â—92 Doct. 29. The Sacrament confirmethour faith page 298. Doct. 30. We vnder the new Testament haue greater meanes of knowledge and obedience then the faithfull had in the time of the old Testament page 310. Doct. 31. The mysteries of the body and blood of Christ must be ioyned together and are commanded both to be receiued of euery communicant pa. 317. Doct. 32. The Supper of the Lord ought to be celebrated and eaten often many times page 323. Doct. 33. It is a speciall thing required at our hands in eating of the Lords Supper to shew forth Christs death and passion page 327. Doct. 34. At the last day Christ his second comming shall be from heauen page 336. Doct. 35. Christ when comes wil visibly shew himselfe in his manhood page 346. The Sacrament of the Lords Supper 1. Cor. 11. verse 23.24.25.26 c. 23. For I haue receiued of the Lord that which also I deliuered vnto you that the Lord Iesus the same night in which hee was betraied tooke bread 24. And when hee had giuen thankes he brake it and said Take eate this is my body which is broken for you this doe in remembrance of me 25. After the same manner also he tooke the cup when hee had supped saying This cup is the New Testament in my blood This doe as oft as yee drinke it in remembrance of me c. THe Apostle in the former part of this Chapter hauing laid downe certaine rules concerning comelinesse and holy decency touching the behauiour of men and women especially in publicke places of Gods seruice and worship as that the man should be vncouered but the woman on the contrary in a Christian comelinesie should be couered c. He beginneth in the second part of the Chapter verse 17. to entreate of the Lords Supper vnto the end of the Chapter And in the first place from verse 17. to this my prese 〈◊〉 text hee reprehendeth the Corinthians for that they had â—busâ—â—h this holy Institution partly through Schisme and diuision verse 18.19 partly through neglect of loue one would not stay for another and partly through gluttony and drunkennesse Now in the second place for reforming these abusâ—â— the blessed Apostle drawes the Corinthians to a consideration of the holy Institution iâ— selfe which is set downe from the 23. verse to the 27. verse Wherein consider these 3. things 1 A preface before the words of Institution verse 23. 2 The Institution it selfe verse 24.25 3 The end and vse of the Institution verse 26. Touching the Preface it is set downe in the former part of the 23. verse in these words That which I haue receiued of the Lord I deliuered vnto you In which words S. Paule iustifieth his administration of the Sacrament of the Lords Supper and sheweth how he came to be a dispenser of such a great matter as the Lords Supper is Not by any voluntary motion in himselfe nor by any want of maintenance vrging him thereunto neither was ambition ease or honour his prouocation to this duty but it was a businesse and charge committed to him of trust from the Lord for the nature of the word Receiued in this place sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee was so farre from vndertaking this office of his owne will that it was rather forced vpon him and giuen him in charge This Preface is a forcible reason to conuince the Corinthians of their diuision amongst themselues and their small regard of the Lords Supper albeit they perswaded themseluies that the Apostle did deliuer his owne and not the will of the Lord Iesus which made them so carelesse of this holy Institution yet here he tells them that hespake no otherwise and deliuered no other matter then that he had from the Lord Iesus as if he might say It may bee that the Sacrament is contemned of you because you thinke that it is my owne inuention yet know you that whatsoeuer hath beene deliueted therein by me was not of me but of the Lord Iesus I spake what was put into my mouth by his Spirit and deliuered the same which hee formerly instituted This is the meaning and sense of this Preface and from thence wee may gather these obseruations First in that the Apostle Paul labours to reforme the disorders of the Corinthians by telling them that the Message hee deliuered to them was from the Lord Iesus we learne this point That if there bee any thing amisse in the Church Doctr. 1. or in the course of our liues recourse for there dresse there of must be had vnto the Word of God Here we see the Apostle being about to reforme an abuse touching the Lords Supper amongst the Corinthians hee bringeth them to Gods word telleth them that hee hath receiued another kinde of celebrating this holy Communion and Supper of the Lord out of the Word That which I haue receiued of the Lord c. according to which hee would haue them to conforme themselues and no more prophanely as they had done abuse this so holy an ordinance and Institution of the Lord Iesus The same Apostle being about to confute the error of those that denied the Resurrection he bringeth Gods Word for his warrant and tells them that their opinion is false for otherwise hee had receiued of the Lord out of his Word 1 Cor. 15.3 Esay 53.5.6 and taught them how that Christ died for our sinnes was buried c. and rose
Act. 2.46 20.7 The Apostles brake bread euery Sabbath day Yea it is contrary to the Decree of their Bishops Durand in Ration Di. offic lib. 4. For Pope Fabian commanded that the Sacrament of the Lords Supper shold be receiued thrice euery yeare at Easter Whitsontide and Christs Natiuity And the Councell of Agatha Stella decreed that whosoeuer did not receiue thrice euery yeare shold not be accounted a Catholike Vse 2 2 This may reprooue those that receiue the Lords Supper seldome especially such as are able to examine themselues or at least are of yeares sufficient to bee examined and instructed of others These are carelesly negligent and voluntarily absent themselues from this holy communion Others there bee that are at variance with their neighbours they cannot finde in their hearts to forgiue those iniuries that are done against them they minde and purpose to be reuenged and therefore they keepe away from receiuing Others haue taken a iourney or a piece of worke in hand against the next Sabbath day which they promised to do for a friend and therefore they cannot receiue Well these and such like people commit an horrible sinne they transgresse Gods commandement they depriue themselues of that speciall assurance of Grace which God offereth in this Sacrament they are offensiue to Gods Saints and labour what they can to cut themselues off frō vnion with Christ and fellowship with his Saints That man that went a iourney Num. 9.13 and neglected to keep the Passeouer was cut off frō the people so may the Lord deale with all such as willingly and wittingly absent themselues from this royall banquet Oh therefore it standeth vs in hand to receiue whensoeuer iust occasion is offered with what alacrity and chearfulnesse doe little children take their paps how hard doe they suck With no lesse desire let vs come vnto this table and vnto the spirituall pap of this cuppe yea with a greater and more feruent desire as sucking babes let vs sucke the grace of the Spirit let this bee our onely sorrow our onely griefe if wee be depriued of this foode Receiue that daily which may profit thee daily saith one and so liue that thou maist deserue to receiue it dayly Ambros lib. 5. de Sacrā Take eate drinke Christ did not as popish Priests doe thrust the bread and cramme it into the mouthes of Communicants The decree of the Councell at Rotomag as though they were either so foolish or childish that they could not put meare in their owne mouth or so filthy and impure that it may seeme a thing altogether vnworthy and intollerable that a mystery so holy and so diuine should be handled with the hands of impure and vnholy persons But Christ gaue it into the hands of his Disciples and they tooke it with their hands No mauell of this Popish tricke seeing that their Lawes forbid any of the Laity to take the Lords Supper Durand lib. 3. diu offic vnlesse hee bee free from lying with his wife three or foure dayes before and so shall continue fiue or seuen dayes after 2 Christ said Take eate and drinke yee all of this The Priest he takes it and hideth it in the Temple according to the constitution of Pope Innocent the third and that so fast vnder lock and key that no euill should happen vnto it that the Laity should not receiue it Beatus Rhenanus in annot lib. Tertul. de Corona militis or else he hangeth it vp in a pixe or a box that it might bee reserued as a necessary victuall for them that goe out of this world But oftentimes it hangeth so long there that it mouldeth rotteth stinketh and breedeth wormes in it in so much that according to the Popes decree hee is compelled to burne it and reuerendly to bury the ashes thereof vnder the Altar in the holy place 3 Christ saith Take eate drink he saith not as the Priest sayth Take and shew it to the people Heaue it aboue your heads Carry it like a puppet or a Pageant in your processions Well therefore did one say Erasmus Christ is in the Sacrament vnder the manner of meat that it should be receiued with great purity of minde not that it should bee shewed abroad or caried abroad in plaies common pomps or pastimes or yet borne about the fields on horseback This was not the custome in the primitiue Church But in this point the foolish fantasies of the common people haue beene too much followed 4 Christ saith Take eat drink hee did not heaue vp the bread and the Challice as the Priest doth saying Behold your Maker downe vpon your knees worship him reuerence him call vpon him offer Sacrifice vnto him and giue him thanks But wee neede not maruell at this blind deuotion of the people when the words of the Sacrificer as wee reade in the Canon of the Masse are on this manner I worship thee I glorifie thee I praise and pray thee with the whole entent of my minde c. This course is against the words and commandement of God Deut. 6.13 Isa 42.8 Mat. 4.10 who calleth for worship praise diuine seruice and adoration to bee giuen vnto himselfe and not to an Image or bread in this Sacrament No man is so foolish to worship the humane nature of Christ for his diuine nature nor to worship the bread and wine in stead of Christ 5 Christ saith Take yee and drinke yee all of this Christ did not giue to one alone that hee should eate and drinke for all the rest but the Priest he eateth and drinketh vp all alone and giueth no man part with him making the simple people beleeue that his eating and drinking alone without any participation to others doth no lesse profit them that are present yea them that are absent whether they bee Kings Popes Byshops Trauellers Mariners sick dead prisoners c. then if they themselues did eate and drinke the Lords Supper But if the righteous man shall liue by his owne faith Hab. 2.4 and not by the faith of another man 2. Cor. 5.10 if euery one shall receiue according to that which hee hath wrought in his body if euery man shall render an account to God for himselfe Rom. 14.12 if euery man shall receiue his reward according to his labour Gal. 6.4.5 and not according to another mans labour if euery mans owne worke shall follow him Reu. 14.12 and not another mans worke then euery mans particular receiuing of the Sacrament shall profit him and not the receiuing of it by another Surely as euery one is bound to receiue Baptisme for himselfe so he is bound to take the Lords Supper for himselfe that he may truely and profitably through his owne faith apply vnto himselfe the merits and benefits of the passion and death of Christ By this dealing of the Masse-priests the poor and simple people are hunger-bitten and depriued of the meanes
of saluation but themselues are growne vp exceeding great proude and rich And although they haue blinded the eyes of the people holding them in ignorance through this iniustice and outragious sea of Monkish superstition yet they haue runne contrary to Christs institution and therefore they may looke for no other but eternall destruction and that the blood of all the say people shall bee laid to their charge Thus by remoouall of these superstitious tricks of the Papists which secretly and by wringing and wresting they gather from these words of our Sauiour a plainer path and entrance is made for vs to speak of that which followeth Take ye First to speake of the persons that were admitted to be partakers of this Sacrament they were Christs faithfull and sanctified disciples take ye saith hee speaking to them alone Hence note That A Minister is not to admit euery one to this Sacrament Doctr. but there must be a special separation on of Atheists prophane and open offenders from holy godly and religious professours of open and manifest Hypocrites who professe in word and deny God and his truth in their liues from sound and sincere-hearted Christians This commandement is directed to the faithfull seruants of God onely not to the prophane and vngodly And this separation hath bene from the beginning Adam in Paradise had the couenant of God and was admitted to the seales of the couenant namely the two Sacraments Gen. 2. the tree of life in the midst of the garden and the tree of knowledge of good and euill but Adam after he had fallen the Lord separated him from the couenant and the seales thereof So Caine after he had slaine his brother Abell was put from the Lords face Gen. 4.12 16. that is he was seuered from the place of Gods presence where God especially manifested himselfe vnto his seruants in his seruice honour and worship and for this cause the Lord commanded that none should bee admitted vnto the Passeouer the same vnto the Iewes Num. 9.13 Leu. 10.10 which this Sacrament is vnto vs being vncleane The reason of this is plaine Reason we see a mortall Prince will not entertaine or admit of euery one to his Table especially of his enemie but his steward hath charge and authority if any dare bee so impudent to bid themselues c. to giue them the repulse euen so wee must not thinke that the immortall Prince the God of heauen and earth will admit of euery ghost vnto his Table but hath giuen commandement to his stewards euen all his faithfull Ministers to weede out the refuse prophane persons and as the Prophet saith Ier. 15.19 to separate the precious from the vile Vse 1 1. This condemneth the Papists who put no man backe from their Masse though neuer so vngodly wicked and of euill report but allure inuite bid and admit of all that come bee they neuer so corrupt in life and doctrine as worshippers of Images louers of pleasure more then of God enemies of piety proud men vnfaithfull Vsurers Murderers Tyrants Hypocrites Whoremongers Swenters Lyers Slanderers and such as are giuē to Drunkennes Bibbing Feasting Gluttony c. And whō not that this prouerb may be found no lesse true then old Like will to like Thus the Popist Priests without all consideration deliuer the most holy mysteries of the body blood of Christ which the ancient Fathers gaue to none but to those that were replenished with the knowledg of Gods wil in al wisdom spiritual vnderstanding to them that are defiled with al kind of sin abhominations 2. Euery Minister must hence learn his duty Vse 2 He must endeauour to haue a speciall eie to the guests that come to the Lords table to giue them a repulse if they bee prophane scandalous and open-offendours such as are knowne to bee Gods enemies till such time as they reforme their liues and become the Lords friends In so doing he shall discharge the office of a faithfull steward and shall preuent Gods heauy wrath that otherwise would fall vpon the head of the vnworthy and vnbidden guest He that by admission of the Minister rusheth vpon the Lords Supper vnworthily in filthinesse and sinnes most odious cannot auoid iugdment nay he is in danger of hearing the voyce of the King Friend how camest thou in hither not hauing on thy wedding garment Mat. 22.12 and prouing speechlesse he is sure to be bound hand and foote and cast into vtter darkenes where is weeping wailing and gnashing of teeth Oh therefore thou that art the Lords Minister suffer no man to enter vnto this Supper with filthy garments If any man though hee be thine owne brother be a Fornicator an Idolater on a Railer or a Drunkard 1. Cor. 5.11 or an Extortioner or any one that brings not true Doctrine bid him not God speede eate not with him 2. epi. Ichn verse 10. nay suffer him not to eate at this table Hilar. in Mat. Can. 30. Christ would not suffer Iudas to eate of his last Supper who according to an other name Iscariot Theophilact in Mat. Cap. 26. is a man of power He went forth before Supper and could not be suffered to eate because he was condemned of the holy Ghost to be a Traitor an Hypocrite a couetous person a diuell a sonne of perdition a vessell of wrath c. And wee reade that Ambrose stood in the Church doore and would not permit the Emperor Theodosius Theodoret Lib. 5. Cap. 18. after he had caused seuen thousand men to be slaine without iudgement to enter into the Church but forbade him to go any further then the doore saying Quomodo manus extendes de quibus adhuc sanguis stillat iniustus quomodo buiusmodi manibus suscipies sanctū Domini corpus Qua temeritate ore tuo poculum sanguinis preciosi percipies quando furore verborum tuorum tantus iniuste est sanguis effusus c. Tripar hist Lib. 9. ca. 3. With what eyes wilt thou behold the house of him which is the Lord of vs all or with what feete wilt thou treade vpon his holy pauement Wilt thou stretch out these hands which yet droppe with the blood of them that were vniustly slaine and with them take the most holy body of the Lord or wilt thou put that precious blood to thy mouth who through the words that haue proceeded from thy furious mind hast shed so much innocent blood I say vnto thee depart and to this thy former wickednesse adde not another that is more wicked fusus c. Tripar hist Lib. 9. ca. 3. neither disdaine thou to take that yoake and bond vpon thee which the Lord of all doth approue and blow from aboue c. These were the words of that good Bishop vttered with an holy zeale against that great Emperour and may teach thee that art Gods steward much corage and boldnesse in this case if any ignorant man or
againe the third day and by consequence there shall be a resurrection of all men according to the * Iob 19.25.26.27 Esa 26.9 65.18 Ionas 2.11 Scriptures So as the word of God is still apparent to be a touch-stone for the triall of all our actions and behauiours and a speciall meanes for the redressing of thing a misse Psal 119.9 Wherewith shal a yong mā redres his way In taking heed thereto according to thy word Adam at first made small reckoning of the word of God Gen. 2.17 when he told him That in that day he tasted of the forbidden fruit he shold die the death but afterward whē the Lord put him in mind of it again Gen. 3.11 c. he remē bred both what God had said and what himselfe had done and so came to reformation Manasses was a wicked Idolater 2. Cho. 33.2.3 and caused the streetes to swimme with innocent blood euen from comer to corner The Gentiles were wicked people walking in their owne wayes Acts 14.16 carried away to dumbe Idols 1. Cor. 12.2 walking in the vanity of their owne mindes c. Eph. 2.17.18 vnwise disobedient deceiued seruing their lusts Tit. gain Wantons couetous the eue◠drunkards 1. Cor. 6.9.10 ignorant of God Gal. 4.8 dead in trespasses and sinnes Eph. 2.1.3 and in a word the seruants of all sinnes Rom. 6.20 When the word of God was taught among them they turned from Sathan and their Idols 1. Thes 1.10 to serue the liuing God Thus it is plaine that the word of God is a wonderfull meanes sanctified by God to redresse things amisse and to deliuer a man from the euill way Pron 2.12.16 The reason why men must haue recourse vnto Gods word Reason and conforme themselues to it is because heerein God hath reuealed his will what in euery thing he will haue vs doe and what to leaue vndone therefore it is called his reuealed wil yea Psal 19.7 a perfect law conuerting the soule sufficient to correct to instruct to comfort and to make the man of God euery way perfect Vse 1 1 To confute the Papists who preserre their chaffe and dung their trashie inuentions before the pure word of God locking the same vp so fast that poore people cannot bee acquainted with it no maruell if they lye open to temptation and all manner of ignorance when as they are denied the vse of the Scriptures in a knowne tong◠which beeing truely taught and opened are able to bring them to repentance 2. Tim. 2.26 out of the snare of the diuel at whose will they are now taken Hosius a wicked Father in the Councell of Trent tyed vp the Scriptures from Lay-men making them beleene that their danger should bee equall with the men of Bethshemesh 1. Sam. 6. looking into the Arke if they shold looke into them And Pius the fourth Pope of that name to the end hee might deterre the Laytie from reading the Bible accounted it as a booke prohibited marking it in the forehead with this stroake Noli me tangere God hath not giuen the Bible to Lay-men But this practise is 1. against Gods commandement enioyning the reading of the Word written to al sorts of men as wel the vnlearned as Deut. 31.11.12 the learned Thou shalt reade the words of this law before all Israel that they may heare it learn to feare the Lord and he names there men women children strangers Deut. 31.11.12 Search the Scriptures Iohn 5.19 Let the word of God dwell plentifully in you Col. 3.16 2 Against the Example of Christ and his Apostles who alwaies taught in known tongues that the people might more easily come to knowledge whatsoeuer was written by them they did write it in a familiar knowne and vulgar sort that euery one might learne it and by patience and consolation of the Scriptures might haue hope 3 Against the ancient Fathurs Chrysostome faith In epist ad Col. 3. v. 16. Al secular and Lay-men heare and get Bibles to you which are the soue raigne remedies of the soule Ireneus faith the Valentinians fell into heresies through their ignorance of the Scriptures Contra Valentin lib. 3. ca. 12. And we read in Nicephorus of Paphnutius a Lay-man Niceph. lib. 8. cap. 14. so commended of the Fathers for his singular knowledge in Diuinity that he was thought worthy to beare a part in the Nicene Councell By all this we conclude that these enemies of the Word are deceiuers of the world by detaining the written truth and holding ignorance a maine pillar of their religion and a foster-mother of their deuotion needs must it walk in blindnesse when the means of knowledge are taken away and in darkenesse when the light is hid in secret and put vnder a bushell Vse 2 2 Here againe may bee condemned and reprooued al those that contemne the Word of God and content themselues in their ignorance such suffer Sathan to rule ouer them for hee holds them vnder the power of darkenesse that they cannot come to amendment of life these can willingly spend time in reading ouer play-bookes prophane histories and fables which are incitements to vncleannesse but that time which they passe in heating the Word of God or in reading the same they thinke euill spent These can take into their hand the diuells bookes Cards and Dice instruments of idlenesse and prouocations vnto all manner of wickednesse as cursing swearing rayling quarrelling misspending of goods and time drinking bezeling c. but they are loath to touch or take into their hands the booke of God to reade lest it should cut them short of their liberty to sin which they loue as their liues Iam. 1.24.25 But seeing thou art a forget full hearer as S. Iames faith and doest cast the word of God Ps 50.17 behinde thy backe it is impossible for thee to bee reformed and reclaimed and continuing so thou heapest the wrath of God vpon thee against the day of wrath when the Lord in the seuerity thereof will come against thee in flames of fire and against all those that would not obey the Gospell 2. Thes 1.8 Luk. 19.27 nor suffer Christ to reigne ouer them use 3 3. Is it so that the word of God is able to recouer a man from his falls let this serue to admonish vs not onely to be carefull for attendance vnto the Word but also inwardly to weigh it and consider the working efficacy of it for it is neuer without power to direct them of whom it is well pondered and meditated It is a hand to guide thee if thou be in the right way a light to shine vnto thee that thou slip not out of the way If thou bee in ignorance it will draw thee to vnderstanding if hard of heart it is an hammer to sosten thee it is fire to purge and cleanse thee and whatsoeuer thou wantest it is a store-house of new and olde things to
make a supply And for this Sacrament of the Lords Supper it will direct thee in euery particular thereof It may be thou knowest not what this Sacrament is goe to the Word it will teach thee and tell thee that it is an ordinance of God whereby Christ and all his benefits in externall tites are represented sealed and most certainly coÌ„ueyed to euery faithfull Christian It may be thou knowest not how Faith is nourished by this Sacrament Goe to the Word againe it will teach thee 1. That Christ gaue himselfe for thee Phil. 2.8 Tit. 2 14. 2. That the bread and wine which thou doest take eate and drinke are by Faith the body and blood of Christ the onely comfort and nourishment of thy soule and so thy faith may bee confirmed Ioh. 6.48.51 It may bee that thou doubtest of thy selfe and canst not tell whether thou art a worthy receiuer of this Sacrament or no Goe to the Word and it will teach thee that if there be first Repentance Marke 1.15 Secondly Faith Ephesi 3.16.27 Thirdly Loue 1. Corinth 10.17 Fourthly Thanksgiuing Luke 22.24 Then thou art a worthy receiuer I might instance in other points of this Sacrament but these are sufficient to confirme vs in this point That recourse vnto Gods Word is the meanes to helpe and further vs to the knowledge of all points in this Sacrament Psal 119.11.105 Oh let vs hide the Word of God in our hearts Oh let not the Booke of the law depart out of our mouthes Ioshu 1.8 but let vs meditate therein day and night let vs obserue and do according to all that is written therein Neuer shall we be able to performe the duties that God requireth nor auoyde the sinnes that God forbiddeth till wee binde the precepts of the Word vpon our heart Prou. 2.16 Ps 119.97 and tie them about our necks that they may be our continuall meditation Thus much of the first point Againe the Apostle saith hee receiued of the Lord that c. Hee doth not say that men sent him or that any one taught him how to speake or deliuer his message but he had all from the Lord Iesus Hence we learne That Gods Ministers receiue their Order from the Lord Doctr. 2. they are fitted and qualified by the Lord to their Ministerial function So Paule speakes of himselfe that he had nothing as of himselfe but all was from God I receiued of the Lord that which I deliuered And whensoeuer God sent any to his people hee gaue him first his gifts and graced him with heauenly parts of wisedom and endowments of spirituall knowledge as may appeare in Esay the Prophet whom God sent forth to his people one of the Seraphins touched his mouth with a coale from the Altar Esay 6.8 that he was sensible of the supply of Grace and found himselfe ready to goe as the Lord would imploy him So likewise in Ezekiel of whom it is said That the Word of the Lord came expresly to Ezekiel the Priest Ez. 1.3 c. 2.2 and the Spirit into him to furnish him Ths Lord encouraged Ieremie when he cried out I am but a child and told him Behold Ier. 1.6.9 feare not I haue put my words in thy mouth So our Sauiour Christ told his Disciples that he would make them fishers of men that is that they should bee fit for the seruice to which hee ordained theÌ„ Ioh. 20.22 thereupon he breathed on them the holy Ghost and endued them with power froÌ„ on high Luk. 24.24 It is plaine then that no Ministers doe come from the Lord without his orders Reas 1 1 Because it is contrary to the grounds of Gods holy wisedome to send any without their orders and gifts As vineger is to the teeth and smoake to the eyes Pro. 10.26 Pro. 29.6 so is the sloathfull to them that send him No wise man will send a foole of an errand no more will God entrust a dumb greedy dog with his Embassage Reas 2 2 As all the faults and absurdities in word and worke of foolish and sinfull seruants are imputed to the reproach of their masters that imploy them So if any messenger comming from the Lord should either miscarry or deliuer a false message or giue liberry or tollerâ—tion to commit sinne or adde or diminish his message the fault would not so much be laid on the messenger as on God that sent him therefore the Lord hath bene euer especially carefull to send forth none but such as haue beene well qualified and might deale truely with him in the deliuery of his message Reas 3 3 God fitteth and furnisheth his seruants with gracious gifts 1. that by their industrious discreete faithfull and sound dealing God might gaine credit and glory to himselfe Pro. 25.13 Salomon telleth vs that a faithfull messenger refresheth the soule of his master that sent him how much more then will the Lord bee delighted with and shall haue his Name glorified by the diligence prudency and faithfulnesse of those whom hee sendeth abroad into his haruest filled with all knowledge of his will 2. That his Church might thriue for when the wholesome doctrine of the Word is deliuered by those that are furnished and prepared therewith then the graces of Gods people may be stirred vp in them and others may bee added to the Church thereby and no maruell if the people thriue and grow when their Pastors giue them their meate in due season feed them with knowledge and vnderstanding Ier. 3.15 3. That they might gaine reuerence and estimation to their persons They that labour in Word and Doctrine are worthy of double honor 1. Tim. 5.17 Paule testifieth of the Galatians that they esteemed so reuerently of him Gal. 4.14 as that they receiued him as an Angel of God that is as a messenger sent ready furnished to them of the Lord. And the same Apostle when hee sent Epaphroditus a faithfull Minister and his companion in labour to the Philippians hee bids them receiue him with all gladnesse in the Lord Phil. 2. that is as one come vnto them from God These are the reasons to proue that God will first fit and furnish his seruants before they shall go forth to deliuer his message The Vses Vse 1 1 This may reproue those that thrust theÌ„selues into the Lords businesse without his warrant that runne before they bee sent Ier. 23.21 such bee no Ministers of the Lord he hath not put them into orders though they stand vp in the Pulpit yet they are none of his Preachers they are counterfeit Dogge-leaches and pretenced Chyrurgions they are idle and lazie they are couetous and flatterers they are foolish and ignorant c. All which prouoketh the Lord to refuse them that they shall bee no Priests vnto him Hosea 4.6 Obiect Obiect But the most vnworthy of them are euer boasting of their calling they are called of the Church
to bee Ministers for God therefore they cannot be disallowed Sol. Sol. I confesse indeede that there is an ordinary calling of the Church which is necessary for the making of a Minister But yet the outward ordinary calling of the Church alone is not sufficient to make a man a Minister of the Lord vnlesse he be also inwardly called of God and fitted with gifts as with the Spirit of God in wisedome Exod. 31.2.3 and in vnderstanding and in knowledge and in workmanship 1. Tim. 1.12 1 Sam. 10.9 and in strength and with another heart c. to discharge the duties of the place to which God calleth him And therefore whosoeuer taketh vpon him the charge ouer a people must look narrowly vnto himselfe and see whether hee bee put into orders by God Vnlesse he haue a testimony that God hath called him inwardly as well as the Church outwardly all is to small purpose hee is none of Gods Ministers hee is crept into the Church of God by the window and God neuer set him apart to his holy seruice but rather as a iust Iudge will say to him Friend Mat. 22.12 how camst thou in hither Hence it was that Tyndall that blessed Martyr did sharpely reprooue such kinde of Ministers saying Exposit in Mat. 5. In what case are they that haue Benefices and preach not Verily though they stand at the Altar yet are they excommunicate and cast out of the liuing Church of almighty God And againe Priests that preach not are none of Christs nor of his annoynting but seruants of the beast whose marke they beare Oh that all ouer-hasty Ministers wold well consider these things and rather vndertake any other calling then this so weighty a worke without direction from the Lord. A notable president we haue for them in the Prophecy of Zechariah where the Prophet speaketh of some such Priests as pestered the Church in his time Zech. 13.4.5.6 that They should no longer weare a rough garment to deceiue But he shall say I am no Prophet I am an Husbandman for man taught me to be an Heardman from my youth Then better it would be for Gods Church she should bee gouerned by the men of God and more comfortable to themselues though their life be more painefull Vse 2 2 This may teach all Ministers to trye and examine themselues whether they bee the Lords Ministers If they 1. finde themselues ready vpon all occasions to goe when God bids and to returne when hee calls 2. If it bee vnto them as meate and drinke to do the will of God their Father that sent them 3. If they cry aloud and spare not if they lift vp their voyces like trumpets Isa 58.1 and shew the people their transgressions and sinnes Act. 10.33 4. If they deliuer nothing but that which they haue receiued and all that which they haue receiued 5. If they deliuer sound Doctrine and the wholesome word of truth 6. If they diuide the same word aright and giue euery one his owne portion Warning to the vnruly 1. Thes 5.14 comfort to the feeble minded if they binde vp the broken hearted c 7. If they study to approue themselues their liues and hearts vnto God 2. Tim. 2.15 as men that neede not be ashamed 8. If their lips preserue knowledge 9. If they be ready to euery good worke Tit. 3.1 Phil. 3.20 and haue their conuersation in heauen purging thēselues as Christ is pure If these things bee in them then it may be truly said that they are the Lords workemen that hee hath placed them in his watch-tower that they haue receiued gifts from aboue that they are Ambassabours for Christ that he hath powred of his Spirit vpon them and giuen them orders for the Ministeriall function to discharge it Thirdly the Apostle saith I haue receiued of the Lord that which I deliuered c. I haue not dealt deceitfully with you to giue you any Sacrament of my owne inuention but I haue deliuered that very same Sacrament and words also that I receiued from the Lord Iesus Christ From hence then in the third place we learne That God alone is the Author and appointer of all our Sacraments Doct. 3. whereby Gods inward graces are represented sealed and conueyed vnto vs. And for this cause our Apostle heere saith that the Lord Iesus God-man and man-God not any man alone nor Angell nor Saint took bread and wine c. that is hee alone instituted this holy Supper The like wee may see in the other Sacrament for wee haue but two Sacraments vnder the New Testament 1. Cor. 10.1.2.3 Christ alone giueth commandement to his Disciples and in them to all his faithfull Ministers to Teach and baptize in the name of the Father Mat. 28.19 the Sonne and the holy Ghost Accedit verbum ad elementū et fit Sacramentum Aug. fu Ioanne tract 80. Now God ordaines euery Sacrament by his Sacramental Word and this is due two wayes First by giuing a commandement whereby he commandeth his Sacrament both to be administred and receiued Mat. 26.26 28.19 Secondly by making a promise whereby he hath ordained that the Elements shall bee instruments and seales of grace The reason why God alone must be the author of euery Sacrament Reas 1. is because euery Sacrament which is but a signe of grace can confirme nothing vnlesse it be by the consent and promise of him from whom the grace promised must bee receiued But euery good gift and good grace is from God alone Iam. 1.17 Mal. 3.1 Heb. 8.6 therefore it must needs follow that God is the author of the Sacrament Vse 1 1 This serues to confute the Papists who doe not onely content themselues with polluting these two holy Sacraments of the New Testament many and sundry wayes but also most impudently and arrogantly take this priuiledge of ordaining Sacraments vnto themselues which belongeth to God alone and therefore they make more Sacraments then Baptisme and the Lords Supper by adding fiue others vnto them First Confirmation Secondly Repentance Thirdly Orders Fourthly Extreame Vnction or annoynting Fifthly Matrimony All these howsoeuer they are holy Ordinances for other ends yet they are no Sacraments For 1. They cannot confirme Faith 2. Neither are they so proper to the Church as Sacraments are 3. Neither haue they any commandement of God to bee Sacraments 4. Nor his promise of beeing signes and seales of grace Vse 2 2 This must teach vs to come prepared to the Lords Supper all the dainty dishes therein are of the Lords owne prouision If a man should bee bid a guest to sit at the Princes table to eate of the dainties of the Princes prouision he would without all doubt trimme and prepare himselfe as Ioseph did to come into Pharaohs presence Now wee know that the Sacrament is a supper of the Lord Iesus his prouision he hath prepared his chaire and furnished his table as Salomon
and furely hee that dwelleth amongst them dwelleth amongst Diuells Rome is called an Hâ—bitation of Diâ—â—ells Râ—u 1â— â— Vse 2 2 This may be a warning to all men that seeing treacherie is thus odious euen to take heed of it and to contain themselues in all bounds of loyalty towards those to whom they owe their duties then they shall giue cause of better speeches more loue and greater regard of their persons Againe the Apostle saith The night that he was betraied obseruing that Iudas tooke the time of darkenesse to practise his treachery Learne That It is the property of wicked men to obserue the closest times for wicked practises they loue holes and cornes that their mischeiuous proiects may bee kept secret and close Iudas takes his fit time of darkenes to worke the death of our Sauiour Iesus Christ he was loath that his â—â—lloâ—â— Apostles should bee acquainted â—â—d with his intended treacherie which makes him go so sâ—â—â—â—tly to worke And to â—â—sist in some other particulars we shall see that it hath beene euermore the practise of all wicked men to employ themselues busily in most wicked and vngodly practises when they are priuâ—te or in dark So Paul doth testifie 1. Thes 5.7 that They who are drunken are drunken in the night and Iob saith Iob 24.15 That the Adulterer waites for the twilight The theefe steals in the night Mat. 13.3 The enemy soweth Tarâ—s when mâ—n are asleepe and murderers come in darknesse to wâ—â—cke then malicâ— vpon their enemies c. 1 Their deedes are euill Reas 1. and they date not shew them openly like Owles vnder couert all day long but wheÌ„ night comes they let them flye abroad like flinder mice and bold Backs in the aire Ioh. 3.20 Euery man saith the Euangelist that doeth euill hateth the light neither commeth to light lest his deedes should bee reprooued These euill doers are like bad shop-keepers that trade in naughty wares they commonly haue darke ware-houses and shops to keepe their ware in that the buyer might not discerne whether it be merchantable or vendible The vncleane person will not act his filthinesse in the brightnesse of the Sunne nor before any people no not before a little child lest he shold be discried and his vncleannesse made knowne Vse 1 1 This may serue to ouerthrow the practise of the Papists those Iesuit is all Friers 〈…〉 bellied Monkes that lye close in holes and corners in câ—lls â—â—ues and cloysters farre â—â—â—â—pâ—â—d from the society of â—â—â—s that they may set their wits on â—enter-hookes to ouerthrow the Church of God and destroy the Lords annoynted they pretend much good by their â—â—â—ke life and erâ—mitâ—call solitarinesse The yeare â—8 gunpouder plot when their heads â—â—st out proiects for the destruction of Gods seruants Let their owne purposes speake for them how much good they inteÌ„ded to bring to passe by their exemption from humane society This I dare speake for them that if the men of their confederacy Obad. 7. and they that were at peace with them hâ—â—â— not dâ—câ—â—â—â— them they had vtterâ—y dâ—stroyed vâ— and 〈◊〉 â—and and let me tâ—â—â— them that the Lord wil one day magnifie his iustice against them 〈◊〉 their â—â—â—â—â—tifull maintenance of their secret â—â—â—â—â—ons then neither thâ—â— tâ—n hoâ—â—s or Kings nor the seuen heads nor their power and bloody warres their Spanish Inquisition their â—assacres their two â—â—aiterous â—olledges Buls and Eâ—comâ—â—nications not the Councell of Trâ—nt Order of Iesultâ—s â—â—gling of Images false miracles and Legends lies and equiuocations falsifying of authority and Cloyster policies will vphold their tottering state but down it must with al their props and be burnt with fire Reu. 17.16 Vse 2 2. This may be a terror to all wicked men that work mischief in the darkest night and closest place the Lord will one day lay open and discouer their close and mischeiuous practises when nothing shall be giuen them for their reward but horror shame and confusion of face Consisider this thou hypocrite thou parricide thou that giuest faire words but obseruest the times of darkenesse for the worke of mischiefe and to destroy thy best friend as Iudas did his Master the Lord hath taken notice of thy wickednesse and wil punish thee openly for it Consider this thou vnchaste and lecherous person An pudet id facere in conspectudes ac testibus Angelis quod noÌ„ pudet facere in conspe â—tu hominum Erasm that canâ—â—â— oâ— away with the light but takest thy pleasure in the closest hooks and darkest nights that blushest to sinne before men though not so in the sight of God the Lord will open thy sinne also and exclude thee out of the Kingdome of heauen 1. Cor. 6.3 Consider this you couetous Magistrates that take close bribes which for feare of the law you dare not bring to the light 1. Cor. 4.5 Ad Lunae â—umina visus eris The Lord that lightens things hidde in darkenesse will bring to light your bribing and close wicked dealing Yet let all sinners that haue hitherto committed sinne in secret consider that if they run with Sisera into some priuate house or with Adam into some secret bush or compasse themselues with the darke hangings of the bed or runne with Sarah behinde the dore or take the midnight with the theese yet the Lord will find them out and at the last day punish them in the view of the whole world Vse 3 3 This may teach vs to bring our works to light and not as Backes and Owles to bee ashamed of the day Oh let the light try our practises whether they bee sound and sincere and the people of God know them that we may not be ashamed of theÌ„ at the last day Ioh. 3.21 Hee that doeth truth comes to the light that his deedes might bee made manifest that they are wrought according to God If we should flye the face of God and take the night for a maske and darkenesse for a couering 1. Thes 5.5 walking not as children of the day but as children of the darkenesse the light of the day would vtterly shame vs and the beames of the Sunne would witnesse against vs. Oh therefore let vs so worke while it is yet day and neuer feare to bring all our workes to the triall of the day Let vs be bold in this Psal 139.23 and say with the Prophet Dauid O God try me and search my thoughts Thus much of the time of the institution of the Lords Supper now it remaineth to deliuer the matter and the manner of the institution which things wee shall the better know and learne if wee lay downe what a Sacrament it Definition of a sacrament SacrificiuÌ„ visibile inuisibilis sacrificij sacramentuÌ„ Aug. de ciuit dei li. 10 c. 5. A Sacrament is a visible signe of an holy thing or a visible forme of an inuisible Grace but because in this briefe definition
thankes Luk. 17.15 All these shew clearly how requisite this seruice of thanksgiuing vnto God is if either wee will harken to the testimonies and exhortations of the holy Ghost or doe as wee haue the Saints of God or our blessed Sauiour for example Reasons of this point Reas 1 1 It is a seemly thing to giue thankes Psal 92.1 and a good thing to praise Gods Name as the Prophet saith Reas 2 2 It is all that God requires at our hands Psa 116.12 13. and all that wee are able to doe and yet as little as we can doe Reas 3 3 It is Gods Commandement Call vpon me Psa 50.15 c. I will deliuer thee and thou shalt glorifie me And to this may be referred that of the Lord to the people of Israel Deut. 8.10 When being come into the Land and hast eaten and filled thy selfe thou shalt blesse the Lord thy God Reas 4 4 To giue thanks is pleasing to the Lord satisfieth and contenteth him for blessings receiued and is a meanes to prouoke him vnto further liberality Vse 1 Vse 1. This then may reproue two sorts of people 1. Those that are altogether vnthankfull 2. Those that giue thanks negligently and after a slouenly manner or for things that are sins and not thankes-worthy 1 Here are reprooued all vnthankfull persons Luk. 71.8 Such when they are any way pinched they can craue at the hands of God for present help but when they haue gotteÌ„ their desires they are like the nine Lepers that went away vnthankfull Men can receiue multitude of mercies and pay neuer a dramme of thankes as if God by duty were bound to giue them gifts and they by a kinde of Lordlinesse should forget him in so much that nowadayes it is come to passe that some sit downe to their tables like bruite beasts and so rise vp againe neuer considering the Authour of their meate and drinke and the seruice and debt they owe for them Others in steede of thankes diminish and lessen the worth of Gods blessings as the Israelites who despised the good and pleasant land Psal 106.24 Others passe by the fauours of God and neuer take notice of them as of Gods fauours but rather as gifts of Nature so do all Atheists and Naturalists Others account Gods blessings as curses vnto them many wicked fathers when their children who are Gods blessings will not doe as they would haue them are ready to say they are curses and plagues to them and so doe many maisters speake of their Seruants and their Cattell The Israelites whom God wonderfully blessed when the least danger appeared vnto them made no reckoning of Gods blessings but esteemed death better in Egypt Exod. 16.3 then life in the wildernesse vnder Gods protection And now many accuse the preaching of Gods true Word as the seed of sedition and the cause of diuision and say That there was neuer good world since so much preaching came in If this sinne of vnthankfulnes may be charged vpon any people then most of all vpon vs to whom God hath beene richest in bountifull bestowing of his fauours He hath beene with vs early and late Lam. 3.23 he hath renewed his mercies euery morning vppon vs hee hath giuen vs gifts priuate publike secret open at home and abroad in company and alone naturall spirituall temporall politicall c. But what haue we rendred vnto the Lord for all these his benefits Alas we haue beene vnmindfull of the Lords goodnesse 1 Chro. 32.25 and according to the reward bestowed The song of praise and thanksgiuing is either as a straÌ„ge and dainty song vnto vs which wee cannot tune or an harsh and vnpleasant song wherein we haue no delight Secondly such may iustly bee reproued who giue thankes formallie carelesly or sinfully Some giue thankes not vnto God but vnto some Saints as the Papists Some giue thanks to God as women when they meete together doe for other mens children You haue a faire child God be thanked and not a word more must be added lest they should be thought too precise and to smell of the purity Some giue thanks to God for his blessings but with all they runne a large discourse of themselues I thanke God for it but if I had not laboured hard for it taken great paines about it I could neuer haue compassed 〈◊〉 These sacrifice to their nets Hab. 1.16 Some giue thankes after the fashion of little children who as they must bee called vpon to say I thanke you or to make a â—egge so when they do it it is 〈◊〉 a kind of hast with a looke another way as hauing more mind of their play then of their thankes Some thanke God for that they neuer had such be the boasting Hypocrites that say they are holier then other men such were the Pharises I thanke God I am no extortioner vniust c. Luk. 18.11 They praise God with their lips but their hearts are farre off Some thank God for that which hee euer punished in whom hee found it namely for their wicked practises as the adulterer he giueth thankes when he hath satisfied his lust and so doth the thiefe when hee hath obtained his prey c. Some giue thankes for their saluation but they must merit it and winne it by their workes these are the Papists that giue thankes to God for that which they doe themselues This is needlesse and some giue thanks to God for their ignorance and want of knowledge as the vulgar people that thank God they can say their prayers which are the ten Commandements and the Creed that haue not a word of prayer in them All these are cold superficiall and sinfull thanks and the Lord taketh no delight in them Vse 2 2 This may teach vs to fall into a ferious consideration of Gods fauour towards vs that so wee may prouoke our soules to say with Dauid My soule praise thou the Lord Psal 103.1 and all that is within me praise his holy Name And that we might bee stirred vp to this dutie let vs take notice of these meanes 1 The mercies of God in all their rankes spirituall temporall naturall ciuill publike priuate c. and thou shalt finde the least of them immeasurable and of an infinite price Thus did the Prophet hee set a price vpon Gods mercies as farre as hee could diue into them but when he could not reach to the bottome of the least of Gods mercies in particular towards himselfe then he breakes out into these gratulatory tearmes What shall I giue vnto the Lord for all his benefits towards me Psa 119.12.13.14 I will take the cup of saluation and will call vpon the Name of the Lord I will pay my vowes c. 2 Remember thy selfe how miserable thou art without Gods fauour and mercy and how soone if thou art in health wealth strength c. thou maist bee depriued and leâ—t destitute through ingratitude
such others to bee damned but this is a most infallible truth that the Lord hath chained theÌ„ vp to euerlasting death and destruction and therfore Christ died not for them Reas 5 5 To whom neither the ends nor the fruits of Christs death doe belong to them the efficacy of Christs death cannot be ascribed but the ends and fruits of Christs death doe not belong to the wicked 1 The ends of his death are 1. by his death to abolish him that had the power of death that is the Diuell but he ruleth still in them 2. Tim. 1.10 2. To conquer death it selfe but they are still vnder the bondage and feare of it 3. To destroy sinne that it may dye in men but it liueth ruleth in them 2. Cor. 5.15 4. That they which liue might liue to him which is dead but the wicked rise against him and attaine not to the beginnings of life eternal here nor the perfection hereafter And as for the fruites of Christs death which are iustification remission of sinne imputation of righteousnesse reconciliation with God regeneration sanctification saluation and life eternall none of these belong to the wicked but to the members of Christ so as wee may conclude with the Apostle Hee gaue himselfe for his people Tit 2.14 that are purged from iniquity and are zealous of good workes Ob. But I hope Ob. will some say that there is no great danger in saying Christ died for reprobates It is the speech of the Apostle Saint Peter Some saith he shall bring in damnable heresies 2. Pet. 2.1 denying the Lord which hath bought them Sol. Sol. Wee vnderstand these words bought them as spoken not according to the iudgement of infallibility but according to our owne iudgement and the iudgemeÌ„t of others that are led by the rule of charity for to expound the words otherwise and to say they were indeed and in truth redeemed were to make Christ a Redeemer of some neither freed from the power of sinne in this life nor from the power of hel in the life to come which is contrary to many places in Scripture Ob. Ob. But wee reade in many places of Scripture that Christ redeemed the world God was in Christ 2. Cor. 5.19 and reconciled the world to himselfe not imputing their sinnes vnto them he is the reconciliation for our sinnes and not for our sinnes only but also for the sinnes of the whole world c. 1. Iohn 2.2 Sol. Sol. I answere that our Sauiour sayth in another place I pray for them that is for my Disciples I pray not for the world here the world is excluded from the benefit of Christs prayer So that we haue a world opposed to a world There is a world of the faithfull and a world of reprobates For the world of the faithfull our Sauiour did giue himselfe but not for the world of wicked men Ioh. 3.16 God so loued the world that he gaue his onely begotten sonne c. And Christ sayth I will giue my flesh for the life of the world c. Meaning by the word world all the elect both of the Iewes and also of the Gentiles Ob. Ob. But it will bee further sayd that Christ died for all Hee gaue himselfe a ransome for all 1. Tim. 2.6 That he tasted death for all Heb. 2.9 c. Sol. Sol. I answere that this vniuersall note all doth not signified euery particular man but all sorts of men of all states conditions and callings according to that speech of Peter in his Sermon to Cornelius In euery nation he that feareth God Act. 10.34 and worketh righteousnesse is accepted with him So likewise it is sayd of our Sauiour Christ That hee healed euery sicknesse Mat. 4.23 and euery disease The meaning is not that he healed all diseases generally for questionlesse many died in his time but he healed all sorts and kinds of diseases Againe the word all may be restrained to beleeuers as where it is sayd Christ tasted of death for all the meaning is Heb. 2.10 he died for sons that must be ledde vnto glory for his brethren and such children as are giuen of God vnto him Vse 1 1. This serueth for the reproofe of them that thinke all shall be saued the reprobate as wel as the elect Iudas as well as Iohn Saul as well as Paul The diuell hath deluded so many men with this coÌ„ceite of Christ his death for all men that they commit sinne with gredinesse are growne carelesse of their owne saluation But let all such know that they shall finde the contrary to their woe vnlesse they preuent Gods wrath to come with hearty Repentance And certainely there be many in the world to whom it may bee sayd as Simon Peter sayd to Simon Magus Act. 8.21 They haue neither part nor fellowship in this busines being pre-ordained of God vnto condemnation Iude 4. Iude v. 4. Ob. But I know Christ died for all men and I am a Christian as well as another man and therefore I am sure Christ died for me Sol. If a woman that had two children should sweare she were a maide or hee that had the plague should say and face mee downe he were sound or one reeling in the chanell that hee were sober would they not bee spectacles of shame to all that saw and heard them And for an vnseemely and filthy liuer to challenge this honour to be carried in Christs bosome to bee remembred to his Father in his prayers and apportion part of Christs death to himselfe is as absurd as the other his fained hope in the last day will deceiue him Thou sinfull wretch brag as much as thou wilt of thy portion in Christ his death I tell thee from the Lord thou hast no part in him nor in his death and sufferings but the markes of Gods vengeance are yet vpon thee and thou venturest thy saluation peremptorily by deserring thy repentance It is therefore an intollerable absurditie for him elâ—â— bu◠〈…〉 〈◊〉 â—â—â—â—ed men 〈…〉 〈◊〉 sâ—nne c. And Câ—rist â—aâ—th I will giue my flesh fâ—r the life of the world c. Meaning by the word world all the eleâ—t both of the Iewes and also of the Gentiles Ob. Ob. But it will bee further sayd that Christ died for all Hee gaue himselfe a ransome for all 1. Tim. 2.6 That he tasted death for all Heb. 2.9 c. Sol. Sol. I answere that this vniuersall note all doth not signified euery particular man but all sorts of men of all states conditions and callings according to that speech of Peter in his Sermon to Cornelius In euery nation he that feareth God Act. 10.34 and worketh righteousnesse is accepted with him So likewise it is sayd of 〈…〉 disâ—â—se The 〈…〉 he heâ—â—ed all diseâ—â—◠〈…〉 for questiâ—nlesse many â—â—â—â—d in his time but he heâ—led all sortâ— and kinds of
diseases Againe the word all may be restrained to beleeuers as where it is sayd Christ tasted of death for all the meaning is Heb. 2.10 he died for sons that must be ledde vnto glory for his brethren and such children as are giuen of God vnto him Vse 1 1. This serueth for the reproofe of them that thinke all shall be saued the reprobate as wel as the elect Iudas as well as Iohn Saul as well as Paul The diuell hath deluded so many men with this cōceite of Christ his death for all men that they commit sinne with gredinesse are growne carelesse of their owne saluation But let all such know that they shall finde the contrary to their woe vnlesse they preuent Gods wrath to come with hearty Repentance And certainely there be many in the world to whom it may bee sayd as Simon Peter sayd to Simon Magus Act. 8.21 They haue neither part nor fellowship in this busines being pre-ordained of God vnto condemnation Iude 4. Iude v. 4. Ob. But I know Christ died for all men and I am a Christian as well as another man and therefore I am sure Christ died for me Sol. If a woman that had two children should sweare she were a maide or hee that had the plague should say and face mee downe he were sound or one reeling in the chanell that hee were sober would they not bee spectacles of shame to all that saw and heard them And for an vnseemely and filthy liuer to challenge this honour to be carried in Christs bosome to bee remembred to his Father in his prayers and apportion part of Christs death to himselfe is as absurd as the other his fained hope in the last day will deceiue him Thou sinfull wretch brag as much as thou wilt of thy portion in Christ his death I tell thee from the Lord thou hast no part in him nor in his death and sufferings but the markes of Gods vengeance are yet vpon thee and thou venturest thy saluation peremptorily by deferring thy repentance It is therefore an intollerable absurditie for thee being a slaue to sinne as prophane as Esau Heb. 12.16 to vaunt of thyselfe as the seruant of God to claime a birthright there where thou hast no more interest then the dogs in the bread of Children Mat. 15.26 Vse 2 2 In that Christ dyed for vs and not for himselfe this may informe vs of his innocency as the Prophet Isay sayth Isay 53.9 Hee had done no wickednesse neither was deceite in his mouth the iust suffered for the vniust Heb. 9.14 He offered himselfe without spot vnto God and as the Apostle saith 2. Cor. 5.21 He knew no sin The diuell set his wits on tenter hookes to prouoake Christ to sinne yet neuer preuailed as our Sauiour testifieth of himselfe The prince of this world commeth Ioh. 14.30 and hath nought in me 2. This may also informe vs and let vs see the haynousnesse and grieuousnesse of our sinnes that caused such an immaculate and vnspotted Lambe to suffer a most shamefull death for vs needs must those wounds be deepe that could not bee cured but by the wounds of the sonne of God Behold holinesse is scourged by vngodlinesse wisedome is mocked at for foolishnesse righteousnesse condemned for wickednesse truth murdered for lyers and harmelessenesse is slaine for most mischieuous and haynous sinners Our sinnes were the cause of his death Oh therefore let vs breake off our sins by a righteous course and neuer tread vnder foote the precious bloud of Christ Heb. 10.29 nor count it an vnholy thing Acknowledge ô man thy value and thy debt and seeing so great a pride is payd for thy freedome and redemption be ashamed of sinne which is thy thraldome and bee carefully heedfull that the deuil wound not that which God hath healed lest by the content of thine heart and transgression of thy body thou bee bound to performe that seruice to thine enemie which thou owest to the Lord. Vse 3 3. If Christ haue giuen himselfe for vs then we must in way of thankfulnesse giue our selues vnto him Taylor on Titus he gaue his body his soule his glory and all for vs we must not then thinke much to part with our body goods name liberty or life it selfe for his sake when he calleth vs vnto it The law of thankfulnesse requireth that wee should part with such things as in comparison are but trifles for him who thinketh not his dearest things to good for vs and the rather because when we haue done all we can we can neuer be sufficiently thankfull for this greatest gift that euer was giuen to the sonnes of men wee can neuer speake sufficiently of it nor euer wade deepe enough into the Ocean of that loue that presenteth vs with such a gift as this is Howsoeuer therefore the sight of the blood of Bulls and Goates wold more affect many then this most precious blood which they tread vnder their feete yet let those that looke for part in it vnto saluation account this precious yea and their glory and reioyce that the wisedom of God hath left them meanes by the word and Sacraments wherein Christ is daily crucified before their eies to reuoake it into their memories Let them conscionably vse this meanes vnto this end that this gift running euer in their minds they may bethinke them what they may acceptably returne for so great receits and when they heare their harts called for they may giue heart and hand head and feete will and affections vp to the seruice of so good a benefactor Vse 4 4. This may teach vs a lesson of triall to trie and examine our selues and see whether wee bee those for whom Christ suffered But how may this bee done Wouldest thou know how this may be done then looke to thy conuersation in this world If thou followest excesse of riot and vaine conuersation thou hast nothing in Christ to whom soeuer Christ is a redeemer by merit procuring the pardon of sinne to him he is a Sauiour by efficacy also by turning his hart from sinne to God if then thou wouldest know whether Christ suffered for thee or no and by his passion tooke away the guilt and punishment of sin then see whether thou art purged from the silthinesse of sinne If thou art purged from sin then thou art redeemed by Christ This do in remembrance of me In these words are included a commandement of our Sauiour Christ to his Disciples commanding them to celebrate this Sacrament after his manner and the end of that commandement In so doing they remember him and the wonderfull workes that he hath done The commandement is in these words this do he bids his Disciples imitate him in administring this Sacrament that hee hath instituted Obserue generally those things that Christ commanded Doct. are carefully to be performed therefore his Disciples were carefull in administring this blessed supper euery
Can. comperimus autem quod quidam sumptâ c Anno 494. Pope Gelasius ordained that all Christians spiritual and temporall should receiue the Sacrament of the body and blood of Christ in both kindes and hee that would not should abstaine from both Pope Iulius the first Ibid. Cum omne c. Anno. 338. commanded that the people should receiue both the bread and the wine one seuerall from another Pope Eugenius the fourth allowed of Christs institution when the Councell holden at Basile concluded that according to Christs institution the people shold receiue the Sacrament in both kinds Anno 1430. 7 Lastly they speake much for charity but yet there is none to be found in their Sacrament For what charity is there where one drinkes vp all alone If their Sacrament were a Sacrament of charity and loue then the members of Christ might not only eate thereof but also drinke The Cup of blessing which we blesse 1. Cor. 10 16. is it not a communion of the blood of Christ and againe Do we not all partake the same bread But the Masse-monger he eates and drinkes vp all by himselfe contrary to Christs commandement and the order of charity so as he makes the Lords Supper a Sacrament of hatred and dissention rather then of loue and vnity Verse 26. For as often as yee eate this bread and drinke this cup yee do shew the Lords death till he come The Apostle hauing set downe the institution of this Sacrament now proceedeth to the end and vse of it and teacheth vs how wee may remember the death of Christ how the vertue thereof may bee sealed and stamped in our consciences For as often c. That is whensoeuer you are partakers of the Sacrament of the body and blood of Christ and necessary it is that we should often communicate You shew forth the Lords death or you shal shew forth the Lords death The word vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to declare or set forth And according to the sense of the Ancient Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 20.3 it signifieth to praise or giue thankes or to make profession It is much at one with that which was spoken before Do this in remembrance of me till he come till the day of Iudgement when Christ will perfonally appeare at that time wee shall neede no shewes nor simbolls of him for then hee will shew himselfe from heauen bodily that all men may behold him visibly but till that time come this Sacrament is a shew of his death and a remembrance of his person So often as yee eate From this word Often here vsed of the Apostle we learne this Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That This holy Communion of the Lords Supper Doct. ought at sundry and diuers times to be celebrated and administred of the Pastor and receiued of the people This the Apostle giueth vs to vnderstand in that he saith So often as ye eate taking it for granted that it is not sufficient for vs to eate once or twice by the yeare at this blessed Table and of this holy Supper but we must eate thereof often as time and occasion may coÌ„ueniently serue Hence wee see in the Olde Testament though the people of God were but once circuÌ„cised yet often and sundry times they receiued the Passeouer and eate the Paschall Lambe So though we be but once baptized yet we are to be made frequent partakers of the Lords table For a man is borne but once Reason but hee encreaseth still till he come to a perfect growth euen so a Christian is but once borne of water and the Spirit and so by baptisme is receiued into Gods Church but being in the Church hee daily encreaseth or ought to encrease till he becom a perfect man in Christ and therefore answerably this Sacrament of the Lords Supper must often be receiued beeing a signe a speciall meanes and help of our growing forward in Christ Omnibus diebus dominicis comunicandâ—â— suadeo Aug. My counsell is saith one that euery Lords day this blessed Sacrament bee receiued Vse Here two sorts of people may greatly bee reproued Vse First all such whether they bee teachers or people that content themselues with receiuing this holy Sacrament but once a yeare they thinke it sufficient and therefore they will trouble themselues no more with it this plainely sheweth their superstitious madnesse in their choyce of one day in the yeare viz. Easter day and no other for the receiuing of this Sacrament and it bewrayeth their little care of the remembrance of Christ of his death sufferings and shedding of his blood for remission of sinnes 2 All such may be reproued that when occasion is offered yet for negligence slothfulnesse ignorance malice hatred or for clearing themselues of hypocricy as some say c. will not receiue they will absent themselues on purpose neuer considering this duty of often receiuing which was coÌ„manded by Christ binds the conscience It may bee that thou art not prepared that thou liest in sinne without repentance that thou hast hatred enuy and malice boyling in thy heart against thy neighbour In this taking thou art not to lye still but to vse double diligence in preparing thy selfe in repenting of thy sinnes in seeking reconciliation with thy brethren otherwise thou doest depriue thy selfe of that singular fruite and great good which may bee reaped from the receiuing of this Sacrament This point hath beene handle before and by Gods assistance shall bee more largely spoken of in our treatise touching the duties of Communicants Yee shew the Lords death This is a special end of this Sacrament and teacheth vs that wee ought often to remember Christ Doct. and to shew forth his death this is a speciall thing which God requireth at our hands and for this end and purpose he hath enioyned vs this Sacrament And Christ also willeth vs in the eating of this sacramentall bread and drinking this sacramentall cup to remember him for in so doing wee shall shew forth his death till he come Christs death is shewed forth either in word or in life 1 In word First by praysing and magnifying God for his mercies in Christ especially for our Redemption wee are made a chosen generation a royall Priesthood an holy nation a peculiar people 1. Pet. 2 9. that wee might set forth the vertues of him that hath called vs out of darkenesse into his marueilous light therefore Blessed be the Lord God of Israel Luk. 1.68.69 because he hath visited and redeemed vs and raised vp the horne of Saluation vnto vs in the house of his seruant Dauid yea blessed be the Father of our Lord Iesus Christ Eph. 1.3 who hath blessed vs with all spirituall blessings in heauenly things 2 By making a confession and profession of Christ his death before our enemies Bee you ready alwayes to giue an answer to euery man that asketh you a
turne not vp their eyes to behold him whom they pierced neither doe they consider how he will come with glory and great power if they did then they would acknowledge him the great and powerfull Messiah But let not vs as they doe fixe both our eies vppon the basenesse of his first cōming but let vs with one eie beholde the glory of his second comming which shall abundantly counteruaile the humility of the first Thirdly false teachers that say the body of Christ is not in heauen only but in earth also in euery kingdome in euery citty in euery parish in euery loafe in euery piece of bread and cup of wine where the Sacrament is receiued But this is to destroy the nature of a true body which cannot bee in diuerse places at once Let vs therefore take heed of such deceiuers giue no place to their errour and trust perfectly that Christ sitteth at the right hand of the throne of Maiesty in heauen hauing no corporall presence elsewhere and that from thence he shal come at the last day to render vongeance vnto the wicked and to be glorified in his Saints Lastly godlesse mockers of Christs second comming whō Saint Peter speakes of 2. Pet. 3.3.4.5 to 10. who in regard of so long delay of his comming grow to deride and scoffe at the promise But herein how much do they forget themselues measuring the daies of Gods eternity by the scantling of our time Secondly how little do they consider the ends and reasons of the delay which are not the Lords forgetfulnesse or change of his purpose but his patience towards vs in walting for our repētance and the accomplishment of that number that he hath chosen to life of whom perhaps there are many as yet vnborne Vse 2 Secondly this second comming of Christ may bee a terrour to all the vngodly that haue put farre from them the euill day and despised the humilitie of Christ and his still voyce in the Ministerie of his Gospell they will not tremble now at his word to name their liues thereafter therefore they shall tremble to dust at the sight of his second appearance and not be able to stand Those that are now ashamed of him shall then be ashamed of themselues Luk. 9 26 when hee shall bee ashamed of them and as for those that daylie pierce him with the speares and nailes of their sinnes they shall bee sure to see him whom they haue pierced when themselues shall bee pierced with shame and sorrow to their endlesse confusion Oh consider this yee that forget Christs comming and speake peace to your soules why do you abuse his patience Why will you treasure vp wrath for your selues against the day of wrath Why will you fit your selues as fewell for the fire of that day when the Lord Iesus shall come from heauen 2. Thos 1.8 inflaming fire to render vengeance against all them which know not God nor obey the Gospell of our Lord Iesus Well if you will not be warned but you wil go on in sin know it that the party wonged by your sin is he who must come from heauen to bee your Iudge and to passe sentence of condemnation vpon you Vse 3 Thirdly do we looke that our Sauiour will come the second time from heauen Great reason then that wee should haue our conuersation in heauen and that in affection soule heart thought loue and desires wee should ascend thither Herein wee may learne a lesson of the children of this world Where is the Vsurers mind but where his siluer and gold is Where is the Husbandmans mind but on his tillage pastures barnes and where hee lookes for the fruite of his labours Where are the affections of the voluptuous and ambitious man but where the things are which his soule desireth And where should our hearts and soules conuersation be but in heauen from whence shal come our Sauiour euen the Lord Iesus Christ Oh let vs sayle ouer Iordan into the land of promise let vs go into heauenly Canaan and be Citizens there If wee count that our treasure is in heauen let our hearts also be in heauen there Christ is and thence we looke for him 2 Christ will not only come from heauen but hee will also come as man hee will visibly shew himselfe in his manhood that all eies may behold him This is plaine God hath appointed a day Act. 17.31 in the which hee will iudge the world in righteousnesse by that man whom hee hath ordained Againe in that Sermon of Peter before Cornelius Act. 10.42 the Apostle teacheth vs how that the man Iesus was ordained of God to be Iudge of quicke and dead In another place Mat. 16.27.25.31.26.64 The Son of man shall come in the glory of his Father Paul enioyned Timothy to fulfill his charge vntill the time of the appearing of our Lord Iesus Christ 1. Tim. 6.14.15 which he shall shew Now the wisedome of God thought fit that Christ should visibly appeare and come as man Reas 1 1 Because Christ hauing in his manhood accomplished mans redemption and in it had bene iudged of the world It is meete that he should now manifest the glory of his manhood exalted aboue all Creatures shining in such brightnesse of glory as is fit for such a body as is vnited to the diuine nature Hence it is that we often reade this second comming opposed to his former wherein he pleased to couer and veile his glory which now he will reueale and make most splendent and beautifull Reas 2 2 It is certaine there shall be a day of iudgement and that the visible act of iudging shall bee ascribed to Christ as man because neither Father nor holy Ghost can assume visible formes being incorporeal and spiritual substances Neither could they make themselues of small reputation as Christ God-man did and their sides hauing neither bodie nor formes of bodies could not be pierced and therfore it is Christ alone whose body was broken and sides wounded for our sinnes that shal visibly in the forme of man appeare that mortall eyes may behold him Reas 3 3 Christ wil appeare as man in regard of his sheepe and selected children who as they are iustified by his first appearing in humility so shal they be glorified by his second appearing in his glorified body 4 Lastly hereby he shal shew his neare affinity vnto man in that he shall in his humanity be seene visibly descending in a Cloud as he was seene visibly ascending by a Cloud Vse 1 Vse Belike then Christ is resident in heauen and so shall be in respect of his humanity till the time of consummation when we may expect his second bodily appearance Is it not strange then men shold dreame of his humane presence perpetually vpon earth and that his humanity as well as his deity fills both heauen and earth What then is become of that which he spake in the daies of his flesh Mat. 26.11 Me shall ye not alwayes haue and It is expedient for you that I go away Ioh. 16.7 How is it that the Scripture bids vs feeke his body in heauen and thence to expect him Let vs content our selues with the simplicity of Scriptures and the truth thereof Vse 2 Vse 2. This may serue to terrifie the wicked there is a generation of Anaks house left still who go about to lay Pelion vpon Ossa who thinke because Christ at the last day will come to iudge the world in his manhood to be as good as he and to throw him out of the throne of Iudgement He is but the Carpenters sonne and shall he rule ouer vs But alas when that day comes they shall tune another song they shall quake and tremble and not be able to answere one word for a thousand Now like Iosephs brethren they stalke and strout it out in their brauery in their vaine power Shall he haue dominion ouer vs Come Gen. 37.8.20 let vs kill him but then they shall be troubled at his presence Gen. 45.3.50.15.16.17 and feare shall come vpon them they shall not be able to behold the glory of his face but shall fall downe before him and desire the hills to couer them His first comming was so base and himselfe so despised that euery one did ouertop him He was then in the forme of a Seruant Phil. 2.7.8 and cast off of euery man which our hellish Anakims and prophane Esaus take hold of and thinke him still the same But to their sorrow and confusion the Lord hath exalted him appointed him their Iudge and he wil as sure as the coate is vppon their backes come with thousands of his Saints to conuince them of all their vngodly Iud. 14.15 deedes and proud speeches that they in an vngodly maner haue spoken against him and will they nill they they shall bee slaine before him Luk. 19.27 Vse 3 Vse 3. Here is comfort for the godly who haue followed Christ in their regeneration who haue bene his brethren and sisters to do the will of his Father Hee will acquite them of all due and debt set them free from sinne and the rusty fetters of all their hard affliction As he was their elder brother in sanctification so hee will be for their saluation Now hee is for them to his Father an Intercessor Mediator Aduocate but then in his owne person manlike appearance he will bee a totall Redeemer Oh let vs comfort our selues and waite for the day of our redemption let vs lift vp our heads for ioy The regions are white to the haruest and the day commeth on wherein our Head shal shew forth both his owne and our glory who are his members and when it is come then the least among vs shall be knowne to bee the Kings Sonne FINIS
blessing It is not for vs to eate our meate till we desire God first to sanctifie it The people of Israel would not eate till Samuel came to blesse the Sacrifice 1. Sam. 9.13 And the Apostle saith that Euery thing is sanctified by the word and prayer 1. Tim. 4.5 The reason of it is because without the blessing of the Lord vpon the blessing of the Lord vpon the Creature Reason a secret curse goeth with it which stickes as close vnto it as the Leprosie vnto Gehazi and maketh all fulnesse to become a preparing of them that are full to the day of slaughter Ier. 12.3 Albeit things increase vpon them as they would yet their fulnesse becommeth a very poyson to them their very ease slayeth them and their prosperity destroyeth them Pro. 1.32 Ob. But I see such as vse neither prayer nor supplication Ob. nor any good meanes prosper and all their estate by robbing stealing oppressing vsury gaming false wares or false weights yea all Creatures that are in their hands seeme to bee sanctified of God and to haue power in them vnto such persons or else how could they liue by them We must distinguish betweene the things themselues Sol. and the manner of possessing and enioying of them the Creatures themselues by a generall word of God are sanctified and set apart by God to feede and maintaine good and bad aswell the wicked as the godly euen as the Sun and raine shines and falls vpon the iust and vniust the wickednesse of a particular person cannot alter Gods generall decree But if we consider the manner of possessing and enioying the Creatures that is not sanctified because the person is not in Christ who restores our right vnto vs and then he is but an vsurper and bankrupt that possesseth the Creatures but hath no right thereunto 2. As his person so his course is accused for the onely way to get a blessing from God on the Creatures is to vse Gods meanes who hath commanded to seeke vnto him for it 3. Though he hath the Creatures yet if Gods word proceede not out of his mouth to sanctifie them they will rather become his death then life his bread shall be as poyson and rats-bane within his bowells be-because he possesseth it without Gods promise and blessing How can that bee Ob. I neuer saw any such thing Many poysons are long a working Sol. but the end of such is death and the more slowly they worke they more slily and certainly they kill And if the Lord doth not inuert the order that he hath set in nature by cursing the particular Creature be sure he hath in his iustice reserued a curse for the vniust person and he shall not auoyde it Vse 1 1. This may serue to reproue such as rush vpon the Lords Supper without prayer to the Lord for a blessing vpon it they may receiue the outward elements of bread and wine to heape vpon them temporall iudgements in this life without repentance eternall punishments in the life to come but the Lord Iesus they can neuer receiue Whatsoeuer is blessed vnto any man must first be sanctified by the word and prayer and so must this Sacrament otherwise it turneth to the condemnation of the vnworthy receiuer 2. All those may bee iustly taxed that fall vpon their meate and drinke and forget to call vpon God by prayer to sanctifie them It might bee iust with the Lord that these Creatures should either choak them or poyson them to teach all and euery rauenous and vnmannerly person to remember his duty in this kind But let them scorne the practise of prayer to God in this case and bee ashamed of such an heauenly duty yet I dare bee bold to tell them from the words of the Apostle that al things shal be vnto them impure and vncleane Tit. 1.15 they may receiue the Creatures onely as the fruits of Gods generall prouidence and power whereby hee sustaineth them the bruite beasts the senselesse Creatures nay the very substance of the diuells themselues But not as the gifts of God in Christ a prouident Father nor as tokens of his speciall loue and therefore although the wicked man and oppressing Tyrant beare himselfe vpon the loue of God because all things succeed with him and he thriues in his proiects yet in truth hee hath no more cause then the diuell himselfe hath because he is the God of the world and Prince of the aire mightily ruling in such disobedient children nay he may haue bread and yet want the staffe of bread put on cloathes but not bee warme get riches but want the fruition earne wages but put them into a broken bagge Hag. 1.5.6 and while the flesh is betwixt his teeth before it be chewed the wrath of the Lord may be kindled againsh him and hee may bee smitten with an exceeding plague Nu. 11.33 Vse 2 2. This may teach vs to importune the Lord with our prayers for a blessing vpon his Creatures when they are before vs for if we regard the meanes more then Gods blessing vpon the meanes and so morning euening and vpon all occasions when the Creature is offered neglect our duty the Lord may lay a sensible curse vpon our persons and estates either in our owne time or in the time of our heires and take away from vs the comfort of his Creatures Oh therefore let vs consider that Gods blessing maketh rich Pro. 10.22 that it giueth wel-being to our soules a comfortable vse of all Gods Creatures that it giueth force and vertue to the Creature and is the prop and stay of both soule and body and then we cannot but mooue God by our prayers and make our supplications and requests dayly knowne vnto him Phil. 4.6 Hee gaue thankes Here learne againe That Thanksgiuing is a seruice that Christians owe vnto God Doct. This is manifest in the word of God 1. by Testimonies 2. by Examples 1. by Testimonies Let vs offer the sacrifice of praise alwaies to God Heb. 13.15 Psal 147.1 It is a pleasant thing and praise is comely Psa 33.1 It becommeth vpright men to bee thankfull Phil. 4.6 Let your requests bee shewed vnto God in prayer and supplication with giuing of thanks In al things giue thanks 1. Thes 5.18 c. 2. By Examples Melchizedeck after Abrahams victory slacked not this seruice Gen. 14.20 but gaue thankes vnto God Exod. 15.1 Moses composed a song after the deliuerance of the Israelites from the Egyptians and out of the Red sea Deborah and Barak gaue thanks to God when Sisera was ouerthrowne Iudg. 5.1 1 Sam. 2.2 Hannah praised God for her sonne Isa 38.9 and Hezekiah also for his deliuery from the gates of death Ionas 2.9 Ionas sacrificed to the Lord with the voyce of thanksgiuing according to that he had vowed and the Samaritan returned backe to giue God