then any people c. but because he loued vs. Vse 1 1. This may teach vs to labour that wee may bee affected with this so immeasurable infinite and incomparable loue of God the Father Ps 103.13 Isai 49.15 farre excelling the loue of naturall Parents What father would take his son and giue him as a possession to his chiefest friend But to take his son his heire and eldest son nay his onely Son and giue him to his enemy yea to giue him to death for his enemy this is a loue beyond all loues and may astonish all Angells and men Great was the loue of Abraham towards God that so commanded his naturall affections as to offer vp his sonne Isaac at the commandement of the Lord vnto death hauing but one son giuen him by a speciall fauour to comfort his age and him whom he loued being vertuous and religious when hee had no hope to haue any more sonnes and this beeing the sonne of the promise in whom both himselfe and the whole world should be saued that this child should not be banished from him but put to death and killed not before his face but with his owne hands this was a great loue for flesh and blood to fall into But yet farre greater is the loue of God towards vs who louing Christ a thousand times more then Abraham could loue Isaac because betweene heauenly and earthly things there is no comparison that God I say should deliuer him vp not to the whip but to the gibbet not by commandement as Abraham did but of his meer and voluntary loue not into the hands of them that sorrowed to see him afflicted but into the hands of butchers that cared not how cruelly they dealt with him and this not for his friends as Abraham did who was called the friend of God but for traytors that wold haue pulled the Lord out of his owne seate This doth wonderfully set forth the loue of God the fulnesse of it and depth of it being not to be comprehended of all the hearts of men ioyned in one though euery one of thē were wiser then Solomon Let this loue beget loue in vs again that there may bee a reflection of our loue in some measure we cannot but requite loue for loue Vse 2 2 Seeing God was content to take his Sonne to giue him yea to marke and seale him to become our Sauiour This must teach vs to be content to suffer our selues to be marked and sealed for his glory and the good of his Church God set apart and sealed his owne Sonne for our glory that wee might be redeemed from shame and bee glorified in the heauens Now he asketh nothing at our hands for this his great fauour and loue but that wee would suffer our selues to bee sealed and marked with the seale and marke of Christianity and so answerably glorifie him and doe good to his Church In this respect Paule exhorteth vs yea entreateth and beseecheth vs to giue vp our bodies as holy Rom. 12. and liuing sacrifices acceptable to God But notwithstanding all this it is farre otherwise with most of vs Gods seale and marke is wome out wee beare but onely the name of Christians suffering our selues to bee marked sealed with the markes and seals of the Diuell we abound in most sinnes in pride Gal. 5.19.20.21.22 in vanity of our minde in selfe-loue couetousnesse drunkennesse ignorance whoredome prophanation of the Sabbath lying swearing c. These are the markes of the Diuell and by them will hee marke vs as his owne for euer if we doe not repent Oh therefore if wee would auoyd his snares and the eternal torments in hell if wee would bee sealed of God vnto glory let vs take heed of these markes and seales of the Diuell and receiue Gods seales of an holy and godly life Vse 3 3 Seeing God the Father hath taken and bestowed his onely Sonne vpon vs to be our Mediatour and redeemer Here then is comfort to those that are redeemed of Christ notwithstanding al their afflictions and their tortures for sins God hath giuen his Sonne to the death that they might liue so as when they offer Christ to him hee cannot but haue pitty on them As Pilate presented Christ whipped to the Iewes with his Behold the man to moue compassion so must they presēt Christ crucified to the Lord to moue his compassion to thē Behold what thine owne hand hath done to thine own son and say It is enough 2 Action v. 24. He gaue thankes In the Euangelists it is said He blessed the bread wine not that Christ thereby through a secret vertue in himselfe did consecrate and transsubstantiate the bread and wine into his body and blood but rather the word Blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a praier made by Christ to his Father for the sanctifying blessing the significant Creatures that hee had in his hand and his thankesgiuing for them so doth Erasmus turne the words Mat. 26.27 Luk. 22.17 The other Euangelists Mathew and Luke and so Paule in this place make the words Blessing and Giuing of thankes to signifie the same thing Much deceiued are the Papists the enemies to sound and sauing doctrine that ground their consecration and meanes of transsubstantiation vpon this action of Christ He gaue thankes To giue thankes or to blesse God was a commendable custome of the ancient Iewes they gaue thankes before and after meate which custome our Sauiour followeth in his Gospell He tooke bread and gaue thankes It is also the vse and custome of the neotericall and later Iewes Rab. Kim to call vpon God for a blessing vpon their Passeouer and of all Christians to desire God to blesse the table and the meare thereon not that any thing is vncleane in it owne nature as the Manichees held or that the euill spirits are mingled among the creatures Orientales et Itali as they of the Easterne Countrey imagine which defend the sprinkling of holy water for the creature of God is good because all which God made is good but it is our own corruption sin which defileth the creature Prayer therefore before the receiuing thereof is necessary that it may be sanctified and made wholesome for our vse and that wee may vse them soberly and moderately Hence we learne first that Doct. It is the duty of Christians to supplicate and make requests to God for a blessing vpon the Sacrament or any creature they are about to receiue and taste Our Sauiour would not venture vpon his Supper till such time as he had desired of God a blessing vpon it for that vse he instituted it And it may be gathered from Paules words The Cup of Blessing which wee blesse 1. Cor. 10.16 c. that the Apostle made requests to God for the sanctifying of the Sacrament to this end that it might be a Communion And in all things wee must call vpon God for a
came to apprehend him although they see his power in casting them all to the ground yet he resisted not but offered himselfe vnto them saying v. 3.4.5 Whom seeke yee who made him this answere Iesus of Nazareth and he replied I am hee 4. When hee was brought before the Iudge he denied no part of the truth but as one willing to yeeld his life into their hands witnessed a good confession before Pontius Pilate 1. Tim. 6.13 5. Lastly when hee was brought to the place of execution it is sayd of him that hee sent out his soule and gaue vp his spirit All these testifie this truth That Christs passion was a free and an acceptable sacrifice as God gaue him willingly so as willingly did he bestow himselfe Vse 1 1. As this may serue to ouerthrow the idoll sacrifice of the Masse so it may iustly confute the Masse mongers and sacrificing Priests who are drawne to the Altar as the swine to the stie Christ gaue himselfe freely but they will not giue their breaden God except they be hyred They will neither say Masse nor sacrifice for any man without money according to the prouerbe No penie no Pater noster Quid non Regina pecunia donat The soules in Purgatory that imaginary fire wherein conceitedly they are tormented and endure shaddowed paines cannot be released without mony if that bee present all things shal be current if that be wanting their sacrifice of the Masse will do no good Vse 2 2. This may serue to commend vnto vs the exceeding loue of our Sauiour Christ greater loue then this hath no man then when a man bestoweth his life for his friends Ioh. 15.13 No man is able to expresse this loue of our Sauior that so willingly he would lay downe his life for vs yea for vs that were his enemies Rom. 5.8 We reade of certaine men that through their loue to particular places and people haue layd down their liues as of M. Curtius that cast himselfe into a dangerous lake for his Countries sake as of Codrus the King of the Athenians who offered himselfe to the swords of his enemies for the preseruation of his Kingdome As of Decius the consull that deuoted himselfe to death for the Romane armie These testimonies are something yet nothing in comparison of Christ they died for a few people he for the whole world they dyed not meerely out of loue but for vaine glory he willingly and louingly without al respect of ambition they died for their Country and friends he for his aduersaries and foes they died men full of sinne he without any sin of his owne Oh then admire this vnspeakeable loue of Christ the like we neuer heard of that a man out of his tendet loue to his friends yea to his enemies should shed the best blood in his heart which here Christ hath done for vs. 3 The consideration of this loue of Christ should teach vs in token of thankfulnesse to loue him againe by offering vp vnto him our bodies and soules as acceptable seruices This was Paules practise Gal. 2.20 In that that I now liue in the flesh I liue by the faith in the Sonne of God who hath loued mee and giuen himselfe for mee Therby giuing vs to vnderstand that the greatest and strongest reason why wee should liue to the Son of God is this because he hath loued vs and giuen himselfe for vs yea we should hereby learne to giue reliefe to the poore and help them that stand in neede of vs. Thus much of Christs actions Take eate drinke c. Now follow the words of our Sauior Christ to his Disciples In which obserue the actions of receiuers and the persons whom Christ admitted to receiue The Actions Take c. The persons Yee Take and eate From the manner of Christs speech vsed in this place we learne That It is not left a thing indifferent to come vnto this holy Table Doct. so as wee may at our owne pleasure come and at our owne pleasure againe absent our selues from communicating at this holy feast with Gods Saints Reas 1 1 For it is commanded Take yee c. Now euery commandement of the moral Law binds the conscience to obedience euen so this commandement of our Sauiour Christ which is indeede a speciall part of Gods worship included in the second and fourth commandement of the morall Law is to bee obeyed vnlesse a man bee preuented by sicknesse or bee depriued of fit opportunity by reason of persecution or imprisonment c. Reas 2 2 As it is necessary in regard of Christs commandement so also in respect of the great fruite and profit it brings to the Cōmunicants for this Supper as in part we haue heard was ordained for these two reasons 1. As a mother hauing brought forth a little infant doth not forsake it but nurseth and bringeth it vp so Christ hauing initiated vs and brought vs into the Church by baptisme a pledge of our spirituall newe birth and initiation and entrance into his Kingdome doth not leaue vs there but hath instituted his holy Supper to the end that wee by participation in his body and blood might be the more strengthened in this assurance that Christ is ours with all his benefits And although Christ be well presented vnto vs by the preaching of his Gospell yet there are notable points in this Supper especially to be obserued 1. In the Ministery of the Word God speaketh generally to all Repent and beleeue and so bee saued But in this Sacrament hee speaketh in particular directeth his promise as it were by name to euery Communicant This is my body to thee as thou tastest the bread and wine so assuredly thou shalt taste and receiue Christ by faith in him 2. God is not herewith contented but furthermore with this his promise for the further confirmation of their faith he giueth them the outward Elements of bread and wine to bee visible pledges of the ratification of his promise saying to euery Communicant Take thou eate thou c. 2 By receiuing this Sacrament and presenting our selues thereunto we make as it were a publike protestation that wee haue no fellowship with Idolatours Heretiques Atheists prophane and vngodly persons of this world but that wee take our selues to bee the children of God and haue fellowship with Christ vnity loue and friendship one with another Vse 1 This may serue to confute the Papists that hold and say Easter is the time when the common people should come flocking together to receiue the Sacrament Pope Zepherinus institution and command or to speake in their owne phrase to take their Hushell or to receiue their Maker The Priest hee perswades the simple people that it is neither necessary nor fit for them to receiue often and all that he might fill his owne panch Iude 12. and glut himselfe This is contrary to Christs institution and the practise of the Primitiue Church
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
peruerting her way Ier. 3.21 Iudg. 3 7. of doing wickedly in the sight of the Lord c. And now speake by way of reproofe to any one that hath done amisse Why Sir why did you sweare prophane the Lords Sabbaoth deale iniuriously commit that act of vncleannes speake vainely and idly c. Did you not heare the Minister reproue these the other day His answere will bee Surely I had quite forgotten and neuer remembred Thus you see forgetfulnesse is the cause of many great sinnes Secondly as this sinne is grieuous so the punishment of it is fearefull 1. Isa 49.14 They that forget God shall be forgotten of God that is Lam. 5.20 hee will withdraw his loue from them 2. They shall be vexed with barrennesse Hos 4.6 and death 3. With desolation and destruction of their cities Isa 17.10 4. With bondage Hos 8.14 and subiection vnder Tyrants 1. Sam. 12.9 5. The Lord will scatter thē as the stuble that passeth by the wind of the wildernesse 6. Ier. 13.24.25 Ier. 18.17 They shal be ouerthrown in the day of battell 7. They shal beare their lewdnes and their iniquity Eze. 23.35 which is a burthen intollerable 8. Lastly they shall be punished with the torments of hel The wicked shall be turned into hell Psal 9.17 and all the nations that forget God hell death and eternall destruction shal be their portion Now therefore that we may auoide the grieuous and fearefull punishments inflicted vpon this sinne let vs euer set our selues in Gods presence As the Lords eie is in euery place to behold the euill and the good Pro. 15.3 so let the eie of our minds be stedfastly fixed on him this is a matter of especiall behoofe to be well thought vpon Secondly when we go about sin let vs remember Christ how it was our sinnes that caused him to shed his most precious blood let vs apply him to our hearts by faith For Reas 1 1. This remembrance of Christ will keepe and preserue vs from sinne lest we crucifie againe to our selues by our sins the Lord of life Reas 2 2. It will recouer vs out of sinne being fallen into it Peter when hee once remembred Christ Mat. 26.75 and his words what did he then surely the text sayth He went out and wept bitterly and so became penitent euen so if we haue sinned and cal to mind the great loue of Christ who came downe from heauen to die for our sinnes to rise for our righteousnesse it will make vs if there be any spark of grace in vs weepe mourne for our sins that we may become penitēt reformed 3. It wil helpe to strēgthen our faith to increase our loue towards him Reas 3 as when one friend calles to mind such and such tokens another friend gaue him is set further in loue vpon the remembrance to him that did bestow them So it may be with vs the oftner we remēber Christ in this Sacrament the deeper impression of loue it will worke in vs. Ob. But my memory is short will some man say Ob. and I cannot remember Christ as I ought Sol. But tell me this one thing I pray you Sel. as short as your memory is did you euer forget where you laid your treasure No I warrant you that will alwayes be remembred though you layd it vp many dayes ago But shall I tel you how it comes to passe that so seldome Christ is remembred The fault is not in thy memory but in the will thou wantest a good will and a loue vnto Christ a man will neuer forget that thing hee loueth best he will hide it in his heart as Dauid did Gods word Psa 119.11 If therefore thou hadst a delight loue vnto Christ thou wouldest vse all meanes to rectifie thy memory that he might not be forgotten Vers 25. After the same manner also he tooke the Cup when hee had supped saying This Cup is the new Testament in my blood c. Hitherto wee haue spoken of both seruices at this Table viz. The bread and the Cup and also of all circumstances and actions touching them both yet somewhat remaineth behind in this verse to be spoken of that concerneth the second part of this Sacrament After hee had supped he tooke the Cup The Apostle seemes to expresse and note some difference of time betweene the giuing of the bread and the giuing of the Cup and the Euangelists agree with him therein fierienim potest c. as Maister Caluin sayth It may be that in the Interim betweene the deliuery of the bread In locum and the wine Christ preached or prayed he was not idle nor ill occupied quia nihil agebat extraneum à mysterio Because hee neither did any thing nor spake any word diuerse from or contrary to this holy mysterie The Ministers calling is no idle calling Doct. 1. but a calling of labour and great emploiments when hee hath dispatched one worke he must beginne another and when they are both ended he must set afresh on them againe When our Sauiour hath administred the bread he then prayeth or preacheth after that he deliuereth the wine c. He was alwayes employed The ministers taske is endles 1. Thes 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5.17 They must labour among you in word and doctrine The word there vsed doeth fignifie to labour vnto wearines And in another place Paul describing the office of a faithfull Minister 1. Tim. 3.1 saith If any man desire the office of a Bishop he desireth a worthy worke whereupon one sayd well Episcopatus nomen est operis nonhonoris August the office of a Bishop is a name of labour not of honour The names that are giuen to them in Scripture Eze. 3.17 Mat. 9.38.12.2 1. Cor. 3.9 2.5.20 Ioh. 10.2 Luk. 5.10 betoken labour and diligence they are called Watchmen Labourers Husbandmen Seedsmen Embassadours Shepheards Fishers c. Though their calling bee an high and an honourable calling yet it is a calling of labour not of case they go out of one Loome into another sometimes they are employed in prinate study first they learne by study what is fit to be taught 1. Tim. 3.2 sometimes they are imployed in priuate prayer for their people like Samuel God forbid saith he that I should sin against Lord 1. Sam. 12.23 and ceasse praying for you here hee promised neuer to giue ouer this duty for his people Sometimes they are employed in visiting the sicke in godly conference in Christian and heauenly admonitions and reproofes sometimes againe they are employed in painefull and diligent preaching of the Word in administring the Sacraments and many other holy ordinances and exercises so as we see they cannot bee idle but instant in season out of season 1 This Doctrine serueth to reproue those people 2. Tim. 4.2 Vse who account the Ministers calling a
as good so this is as good that vnder these signes you receiue the vertue of Christs body blood by faith as if you did eat his body and drinke his blood indeed Ob. 3. But Christs calling is making Ob. 3. hee called bread his body therefore it is his body Sol. God called the Lamb the Passeouer Sol. is it therefore made the Passeouer or a signe of the passouer He called Circumcision the couenant was it therfore made the couenant or but a sign of the couenant So Christ called himselfe a Vine not that hee made himself a Vine but to signifie vnto vs that as the branches are in the Vine so the faithfull are in him here he calleth bread his body not that it was vpō the word spoken made his body but because it is the Sacrament signe figure of his body Ob. 4. Then it seemeth that there is nothing in the Sacrament but bread and wine Ob. 4. Sol. Not so Sol. In the Sacrament there is more thē the bare Elements Christ saith his body is there Paule saith that it is the communion of the body and blood of Christ therefore this bread goeth beyond common bread for it doth not only nourish the body as it did before but also it bringeth a bread with it which nourisheth the soule not so as the nature of this bread is changed that remaines but the vse of this bread is changed Ob. 5. But Christ is omnipotent and Almighty Ob. 5. hee can turne bread and wine into his body and blood and therefore he doth Sol. 1. It is an olde rule that from can to will there neuer followeth any good argument Sol. 2. God is not called Almighty A posse ad velle non sequitur argumentum because hee can doe all things but because hee is able to doe whatsoeuer his good pleasure is to doe There are certaine things which God cannnot do as for example God cannot deny himselfe he cannot lye hee cannot saue the reprobate and condemne the Elect Whatsoeuer is contrary to his Word that cannot God doe But for Christs body to be really in the Sacrament is contrary to Gods Word therefore God cannot doe that Ob. Ob. 6. 6. But Christ saith himselfe Behold Mat. 28.20 I am with you vnto the end of the world Sol. Sol. It is true Christ is with all his Elect vnto the end of the world spiritually but not corporally he is present among his Elect by his Spirit and grace but not with his naturall body Wheresoeuer two or three are gathered together in my name saith Christ there am I in the middest of them This promise of Christ and such like promises are to be vnderstood not of the corporall presence of Christ here in earth but of his spirituall presence by grace Let the Papists obiect for their transubstantiation what they will yet the truth is this the substance of the bread still remaines in the Sacrament it is not turned into the body of Christ And therefore let vs ground our selues in this That as Christ dwelleth in vs so he is present in the Sacrament and must be eaten of vs Christ dwelleth in vs spiritually by faith Eph. 3.17 therfore hee is spiritually present in the Sacrament and must bee eaten by faith Thus much of Christs promise in these words This is my body Which is broken for you Here is set downe and expressed the benefit and fruit of Christs promise the faithfull Disciples and in them all the Elect are made partakers of the benefit of his death and passion for hee gaue himselfe for their redemption hee had nothing else to giue he might haue said with Peter Gold and siluer haue I none Act. 3.6 neither by any other meanes could he saue his people and therefore He laid down his life for his sheep Ioh. 10.15 he suffered that they might be saued he was accused as guilty that they might bee innocent and hee dyed that they might liue Learne That None but the Elect haue benefit by Christs death and passion Doct. he hath put out the hādwriting of ordinances which was against them hee hath fastned it to the crosse hee hath closed vp the streigth and narrow inclosure of circumcision and broken downe the partition wall for their entrāce into his fathers house the priuiledges benefits of Christs death doe onely belong to the faithfull Heb. 9.12 By his blood he entred in once into the holy place obtained eternal redemption for vs that is for the faithfull and none other As Zachary saw in the heauenly vision two Oliue trees dropping oyle through the pipes into the bolles of the golden Candlesticke Zach. 4.2.3 So Christ this Oliue tree doth not conuey his graces to any by the vertue of his death which is as the pipe but to those that belong to the golden candlesticke of his Church Christ is only the Sauiour of his body Eph. 5.23 Reas 1 1 It was not Gods purpose that Christ should dye for all men for if he had how comes it to passe that some are damned already and others that haue no faith shall be damned hereafter either Gods purpose to saue thē is frustrate or else God cannot doe it and so something should resist the power of God which is blasphemy to thinke Secondly if God had such a purpose to saue all men and then after seeing the incredulity of man shold change his minde then the execution of Gods will should depend vpon the vncertainty and instability of the euent which doth derogate much frō the al-sufficiency of God and therefore we say that Christ suffered for none but such as haue their garments dipped in the blood of the Lambe Reas 2 2 Christ died for none but those for whom he prayed and they were none but the faithful Ioh. 17.9 as for the world he neuer prayed for it Yea further for whom Christ giueth himselfe to those hee giueth his Spirit to abide with them and to seale vp their saluation to their owne soules for the Spirit letteth them know the things that are giuen them of God But the world cannot receiue him for the world seeth him not nor knoweth him Ioh. 14.16.17 and much lesse can it receiue him Reas 3 3 For whom Christ gaue himselfe to them hee alwayes tendered his loue but hee euer shewed his loue abundantly to the faithfull He loued his Church saith the Apostle and therefore he gaue himselfe for it Eph. 5.25 And againe He loued vs and gaue himselfe for vs. Reu. 1.5 Now what is meant here by Vs all man-kinde or any of the wicked Nothing lesse but by it wee vnderstand Gods deare children and Saints Such as are washed from their sins Ver. 6. and are made Kings and Priests vnto God 4 If Christs death had beene effectuall for all men then it had beene impossible for any man yea the reprobates Cain Iudas and
shall not returne to former drouth for Out of their belly shall flow riuers of water Ioh. 7.38 they shall eate till they be able to say with the holy man Pro. 30.8 Lord I thanke thee thou hast fed me with food conuenient for mee They shall so feede vpon Christ as that there shall bee a store-house of foode and a fountaine of liuing water within them 3 It may be that sometimes they may finde cause to cry with the holy men of God in the sense of Gods wrath O my leannesse my leannesse I am pained at the very heart or I am like the drouth in Summer parched as the ground and scorched for want of moysture yet here is comfort in this misery that Christ is in thē their bread wine their meate and drinke that they should not perish he is a fountaine a treasury of liuing graces springing vp in their harts to refresh and reuiue them In him dwelleth the fulnesse of the Godhead bodily Colos 2.9.10 and wee are compleate in him Hee is that fountaine that shall run out of the house of the Lord Ioel 3.18 and water all the valley of Sittim Hither they may come to take their bread out of the store-house and to draw with ioy waters out of the wells of consolation Isa 12.3 Ioh. 1.16 In Christ is all fulnesse for of him wee receiue grace for grace Generally the graces of Regeneration and in particular all other graces 1 Peace with God our selues Rom. 5.1 2 Entrance and accesse vnto the Father Eph. 2.18 3. The riches of wisedome and vnderstanding Eph. 1.8 4. Consolation and comfort 2. Cor. 5. Eternall saluation Rom. 6.23 In a word in Christ wee are blessed with all spirituall blessings Eph. 1.3 For of him and through him and for him are all things Rom. 11.36 And he is made of God vnto vs Wisedome Righteousnes Sanctification and redemption 1. Cor. 1.30 All these as food necessary through Christ come vnto all beleeuing Saints in the midst of all paines and troubles of conscience for their consolation Lastly in that Christ tooke bread and then wine not leauing the one without the other but ioyning both together to make a full Supper Learne that These two Elements of bread and wine Doct. must be administred in this holy Supper For now Christ being to depart from his Disciples did celebrate his Supper on this manner deliuering both bread and wine and left himselfe in this respect a president and patterne for his Disciples and all faithfull Ministers to bee followed vnto the end of the world And hauing commanded and instituted both these it is not for any one of vs to adde to or take from them or to alter and change them The time or place may be altered for order or comelinesse but the elements themselues in no wise must be altered Vse Here then we may see a Vse grosse abuse of this holy institution among the Papists these elements of bread and wine which Christ hath ioyned together they haue put asunder denying the wine to the Laytie and common people though their Massing Priests receiue both bread and wine yet the people must not Chron. Germa and why Because the Chalice was too pure forsooth for the people to touch with their naked and bare fingers as Pope Sixtus the first iudged and secondly because a Councell holden at Constance did by a publike Law forbid the administration of the Lords Supper to the Lay people vnder both kindes when notwithstanding the commandement of Christ is farre otherwise Ob. Ob. But the Papists say that in receiuing of bread wee must consider Christ his blood as in the veines and therefore when men receiue bread signifying the body they receiue blood also contained in the veines thereof Sol. Sol. But I answer in the Lords Supper wee receiue Christ not as in a maunger or walking on the earth but we receiue Christ as nayled on the Crosse his body broken and his blood powred forth and shed abroad wee must not then receiue Christ as whole but as he is wounded and pierced and thus wee haue the blood of Christ not in the veines but powred forth and so it must be receiued Ob. Ob. but there must be a difference betweene the Clergy and the Laytie the Clergy must receiue both but not the Lay people Sol. Sol. This is false for in respect of Christ the couenant all haue equall title and right to him which maketh the Apostle Paule say There is neither Iew nor Grecian Gal. 3.28 bond nor free male nor female but all are one in Christ Iesus and therefore consequently all both Minister and people haue an equall right to bread and wine the signes whereby Christ his body and blood are represented Q. Quest How differeth this bread and wine from our bread and wine which wee vse at our ordinary Tables Sol. Sol. Surely the difference stands not in the substāce quantity or quality but onely in the vse and signification in that these by vertue of Gods institution doe besides their naturall vse signifie the body and blood of Christ and are instruments for the conueyance of him vnto our soules Thus much of the elements of Bread and Wine the matter whereon Christs Supper was instituted He tooke bread c. The manner of the institution followeth wherein we noted the action of Christ and secondly his words The actions are 1. Taking 2. Blessing 3. Breaking and powring c. 4. Giuing The first action expressed is taking He tooke bread into his hands Doct. from whence we take notice of the vnspeakable loue of God towards Mankinde in prouiding a Mediator and Redeemer for man being in extreame misery For by this action of taking Bread and wine is signied that action of God the Father whereby hee set apart his Sonne from all eternity to bee a mercifull Mediator betwixt God and man And for this cause it is said that God the Father hath sealed him Ioh. 6.27 that is made him fit authenticall al-sufficient for this office As money first is sealed and stamped then goeth for paiment so Christ was sealed stamped and appointed for this end This is that inestimable gift of God mentioned by S. Iohn Hee gaue his onely begotten Sonne Ioh. 3.16 that is he tooke him and then gaue him for a Mediator that whosoeuer beleeueth in him should not perish but haue euerlasting life Thus then we see that God cōmendeth his loue to vs Rom. 5.7.8 in giuing his Christ to dye for vs. The ground of this vnspeakable loue is in God himselfe Reason he saw nothing in vs that could be the moouing cause of this so boundlesse bottomlesse loue but the cause was in himselfe and may bee his owne pleasure and good will Deut. 7.7.8 The Lord saith Moses did not set his loue vpon vs or chuse vs because wee were more in number