§. 4. II. What the faithfull do receive in the right use of this Ordinance What the faithfull do receive in the right use of this Ordinance and this is easily answered For as guests at the Table receive the meat and drink set before them so having seen what God presents to them we shall easily finde what they receive at this Table and that is 1. The faithfull communicant receives Christ himself or his Body and Blood Faith is a receiving of Christ himself we cannot receive the benefits that come by him without receiving of himself as in Marriage the consent is I take thee not I take thine and yet this is consequent upon that our union with Christ is strengthened and more closed and this union with Christ is one of those great mysteries Eph. 5. 32. resembled by man and wise who are one flesh though a thousand miles asunder and as she is under covert and free from arrest of Law for debt so a Beleever by his union with Christ is under coverture and the curse and condemnation of Gods Law cannot touch him or as members knit or branches united to the tree receive influx of life and spirits from the head and root so Beleevers united to Christ by his Spirit receive influences and spirit and life from him by vertue of their union I in them saith Christ Joh. 7. 23 26. The inhabitation of Christ in his people seems to be exprest by their eating and drinking of his Body and Blood spiritually and that inhabitation cannot be without a presence of him such as his inhabitation is such is his presence both reall and yet both spirituall he dwels in our hearts by faith Eph. 3. 17. §. 5. 2. The faithfull communicant receives the confirmation of that Covenant which is his only comfort He takes hold of the Covenant by the Seal of it the Blood of Christ the severall articles whereof as that God will be our God and that in Christ he will forgive us all our sins c. are particularly sealed up for our better evidence and peace and security that we may be inabled to make a personall and particular claim of the benefits and priviledges of it which are called The unsearchable riches of Christ §. 6. And from hence ver 12. the receiving of Christ himself and of the Covenant made in Christ and confirmed in his Blood doth follow that which is usually said to be the benefit of this Sacrament the strengthening refreshing sustentation of the soul by those graces comforts hopes which flow by consequence from Christ or the Covenant so that whatsoever a man may expect for bodily strength or reparation from bread and wine the like he may expect from Christ or the Covenant for his soul life maintained graces quickened deadness enlivened resolutions enabled hope erected faith strengthened lusts subdued which follow by consequence upon our union with Christ and our interest in the Covenant in the sense of which when a Christian walks he is in a good frame and posture of spirit CHAP. X. A four-fold Exhortation from the premises FRom what hath been said upon this point I would possess you with four things §. 1. I. That you hold fast and stick to the true sense and right meaning of these words This is my Body This is the Blood of the New Testament which hath been so perplexed and depraved by superstition and the vanity of humane inventions especially since the rise of the Schoolmen whose itch of Disputation hath bred such a scab that there hath been left no soundness in the place which hath been tortured with such Convulsions Distortions and Absurdities that the sense which to a chast and simple ear is easie and smooth hath been raveld into knots inextricable and this Text of all other hath suffered infinite injuries and been made the stage of impudent fooleries which have brought and buried out of sight the true meaning of them and made our Saviour that used to speak vulgarly and easily to delude the senses amuse the reason nonplus the faith of sober Beleevers And though it be truly said The sense of Scripture is the Scripture and that the right understanding of these words carries you in a right line to the nature use and benefit of this Or inance yet let me say this more to you as English men That the true meaning of them hath been conveyed to you by the blood of your own Martyrs who in Q Mary her daies were most of them put to the test upon the point of Reall presence of Christ in the Sacrament and bare witness against it and I do beleeve that if Popery do ever make another attempt upon you it will play upon you with his battery at this place §. 2 §. 2. Extreams about Christs Reall presence and the middle way held by the Churches of our Profession The Churches of our Confession have warily and justly avoided the extreams on both sides 1. The first extream is that which some did fear in Zuinglius and others at first and yet is unjustly charged upon us by many viz. That the Sacraments are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked signes empty figures and shadows meerly representing the death of Christ as the Picture of Hercules resembles and represents Hercules which we disclaim and leave it to Socinianizing spirits and other Levellers of Divinity for we are taught that Sacramentall signes are more than meer representing signes being Seals which do confirm and make over unto us the spirituall benefit which they represent and exhibit also they are signs which God commands us to use and in their right use he conferres upon us the benefit as the Seal passes a Right to the Estate promised and conveyed as the Apostle saith Rom. 4. 11. He received the sign of circumcision a seal of the righteousness of faith and 1 Cor. 10. 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ not representation only but communion or participation also for the picture of a loaf of bread feeds not the hungry nor doth the Ivy-bush refresh the weary and therefore there is not only a representation of the body of Christ broken by the breaking of the bread but Take and eat and drink which denotes participation of the body and blood of Christ 2. The other extream is twofold 1. That the very body and blood of Christ is as it were moulded up with the bread and wine or hidden under them which is the sense of the Consubstantiatists or Lutheran Churches and this though it be too gross an opinion yet is not liable to so many monsters and incompresensible absurdities as the other which is 2. That the bread and wine cease to be and are evoided being turned or change the substance of them into the very substance of the flesh and blood of Christ which is hidden under the species or outward accidents
except Caleb and Joshuah of much above sixty years of age came into Canaan Now if these things be our examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 6. then it is but laying the scene among our selves and the result of it will be this That is after all our other Nationall provocations of God for which wee have long deserved that the hand should write upon the wal that God hath numbred our Kingdom and sinisht it Wee should be brought to the borders of that long prayed for rest from our yoakes and burdens in Church and State and then prove as I may so say run-awayes from Edge Hill and stumble at the threshold despising the offer cancelling our former prayers scandalizing our selves saying The time is not come the time the Lords house Hag. 1. 2. should be built and so wish for Captains that we may return into Egypt as this people Verse 4. Might wee not feare such another oath of God against us and such another pilgrimage of our selves in the Wildernesse of our own misery untill our carcasses were all falne as theirs The occasion of this mutiny was Twelve Princes or heads of the Tribes were sent out to discover the Land they went returned and reported but these Twelve were not all agreed of their verdict they were ten to two The ten spoke their carnall feares nothing but walled Towns warlike people sons of Anak the Land indeed is good but like the garden of the Hesperides Dragons keep it not a word or syllable of Gods Covenant Promise or Presence to counter-ballance or make rebatement The people are drawn after them and imbittered they cry out that God hath betrayd their Lives Wives Children to manifest ruine and to Egypt they will back again The two Cateb and Ioshua controverted the ten and Numb 30. 30 31. protested We are not able to say the ten wee are well able saith Caleb they are stronger then wee say the ten Cum Cap. 30. 31 32 33. Cum Cap. 14. 8 9. they are bread for us say the two we are Pismires and Grashoppors to them say the ten the Lord is with us fear them not say the two they are fenced in with wals and Giants say the ten their shadow is departed from them say the two This was the contestation but the Noes carried it and though Caleb and his fellow plyed the people with Gods presence power and promise and with the experience they had had of him yet they got no heat into them but the heat of insolency rage All the Congregation bad stone them with stones Vers 10 Spirituall arguments to a carnall heart are but warm clothes to a dead man when men have once a prejudice against God as if he would be false to them and think their faith in his promises will be but a snare to engage them into ways destructive of themselves then it 's no oiling of a wheele so skotcht for it is a sure rule hee that hath no faith to make use of God would by no means have need of him When this people saw the great worke which God had done upon Egypt then they believe Exod. 4. 31. the faith of a carnall heart is laid up in present sence or evidence of Gods hand but while the Anakims are alive God is no body to them a hard heart will not bring up former experiments of God to charge new dangers in the face for though saith Moses you have seen so much of God already yet in this thing yee did not believe the Deut. 1. 31 32. Lord your God On the contrary Caleb values God alone against all that can be said and makes the Giants but Pismires to his faith by setting God by them of suchdown-right is God to a spirit of faith in that very thing wherein toan unbeliever he doth not so much as stirre much lesse turn the beam So much for the survey of the Suburbs of the Text whereby you already do perceive that here is somthing that is proper to the Meridian of our own case And now I am at the words which are an exception of Caleb out of the number of them whom God by oath peremptorily excluded the Land of promise for their Rebellion and therein we have 1 Gods testimony of him 2 Gods promise to him 1 Gods testimony of him 1 He hath fulfilled after me 2 He had another spirit with him 2 Gods promise to him Him will I bring c. and therein 1 The assignement of Calebs plot the Land he searched or that part of it into which he went 2 The ground of that promise because hee had another spirit and hath c. 3 The entaile of the promise or the inheritance upon his seed His seed shall possesse it I begin with Gods testimony of this servant of his He hath fulfilled after me which after this time you may observe to be set as a mark of honour upon this man insomuch as when his name is named this character sirnames him He that followed me fully in like manner as Deut. 1. 36. Ios 14. 6. alibi that brand sticks upon the name of Ieroboam Hee that made Israel to sin I list not to vex the words The Hebrew being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath fulfilled after mee answered with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10. 6. when your obedience is fulfilled but I will not stand to rub that eare which will yield me no more corn then the Translation hath beaten out He hath followed me fully as if the Lord had said he hath stuck close to me and improved the businesse under his hand howsoever succeslesly as to the people yet dangerously as to himself for my sake managed it to the best advantage of my honour by valuing me my promise presence power against all Objections made by humane wisdom or Objections laid by humane power Let us now see what the Text holds forth unto us and that Honey is best which runs freely from the combe we must not commit rape or extortion upon the Word of God a sin too frequent in our times by such as are most zealous for their party for how many doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comparari verbum Dei as the Apostle speaks dashing and mixing as Hucksters doe their wares adulterating the pure word with their own crude fancies and so uttering and venting it abroad into the world to the great scandall of Scripture it self godlinesse learning and ingenuity The Observations that offer themselves willingly are these 1 That God makes great reckoning of and gives speciall testimony unto such his servants who fulfill after him My servant Caleb hath fulfilled after me 2 To fulfill after the Lord proceeds from another spirit than the unbelieving Israelites are acted with all Hee had another spirit with him 3 Such shall not lose by the hand who out of a right spirit do follow the Lord fully
Because he had c. him will I bring into the Land c. For the first it is not Calebs commendation onely but every mans duty also who bears this style My Servant You heare that Solomon who out of complyance with his wives tooke in also as I may say Concubines to Gods Temple is therefore charged 1 King 11. 6. Not to have fulfilled after the Lord and Iehu who out of complyance with that policy which proved fatall to that Kingdom not casting out that Ieroboamiticall Idolatry in being is likewise charged 2 King 10. 31. Not to have observed to walk in the Law of the Lord with all his heart both of them are taken as defective in this duty hee that tooke in more and hee that cast out lesse then might answer the levell of Gods order of worship and judge the same in other cases For it is plain by our Saviour his frequent and instant importunity that his people must deny lose sell forsake hate all not onely all sin but all dearest things of this life which are lawfull necessary and out of the case of impediment of our following of Christ and their competition with him worthy to be sought or enjoyed which can import no lesse then this duty of fulfilling after the Lord. Nor are these meerly Evangelicall counsels to some perfect men but obligatory of all Christians otherwise that weight could not be laid on which is Whosoever doth not this cannot be my Disciple And indeed as the Philosopher saith of privation that it is one of the principles of naturall generation so is self-deniall and the whole sale of all for Christ it is the first lesson howsoever it be last that is well learned being the only removens prohibens that which removes all impediments of our fulfilling after Christ And as the times of Christ opposite to the institution of the Gospel did require the inculcation of this Point so ours opposite to the restitution of Gods worship to it's native simplicity do bespeak the same being such In quibus animum firmare oportet constantibus exemplis as he in Tacitus For the opening of this Point we shall consider 1 What ground-work is requisite to be laid in a man that he may fulfill after the Lord. 2 What it is to fulfill after him 3 Why we should fulfill after him For the first of the three I shall acquit it in foure things of which the second will rise out of the first the third out of the second the fourth out of the third 1 The first and indeed the root of all the rest is this that there be in a man a principle of saving faith closing with Christ to secure the present and finall estate of the soule or the ground-work of sound Regeneration and conversion to God there may be many workings or gifts of the Spirit of God in and unto men in whom there is not a spirit uniting to Christ and there is a dogmaticall faith of holding the truth in opinion and assent which is not justifying of the person by reception of Christ now there must be such a spirit and such a faith as may carry the soule out of it self for subsistence and above it self in operation and working so that God may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom and unto whom the soule doth act and then it will follow that hee that hath cast his soule on Christ by faith securing the mayn estate thereof shall the more easily cast away his life estate c. in a particular cause for him Hee that through all the pangs and struglings of the new-birth discouragements at the weight and height of his sin oppositions of reasonings delusions and flatteries of self-righteousnesse violence of hell it self hath shot the mayn gulf and hath landed in Christ shall with more facility lay aside his lesser his outward interests for him for it is a terrible thing for the stoutest heart alive to look such a danger in the face as for ought hee knows may at one blow kill him and damne him or in a moment send him both to his grave and Hell it makes a man follow the Lord fully when he obeyes the Commandement by the same faith whereby hee receives the saving promise and offers up Isaac by the same faith whereby hee got him that is to obey and suffer by a justifying faith as they Heb. 11. whose acts there expressed were not most of them justifying acts yet done by a saving and justifying faith for so it is the same hand which shuts and closes upon the gift and opens it self to work And yet I must needs preoccupate an Objection and grant that Abraham who believed the mayne promise without staggering shewed some trepidation when he conceived himself in danger of his life They will kill me Gen. 12. 12. saith he but that is but the encountring of sence with faith which sence fights sore against faith when it is upon it's own dunghil I mean in a sensible danger natures retraction of it selfe from a visible feare may cause the pulse of a Christian which beats truly and strongly in the mayn point the state of the soule to intermit and faulter at such a time but the Needle will return to the true point again upon self-recollection That godlinesse hath the Promises that belong to this life and the life to come as for such men whose hearts are not ballast with grace no marvell if they ride uncertainly and are up and down in rough water for though in fair and easie weather they may keep tune and time yet it will be no wonder if they ring their bels backward when things begin to be on fire Religio religat Godliness binds fast 2 The second is That a man affect God himselfe and account him his great reward and this is the immediate effect of saving grace and faith to bring the soule into the esteem and acceptance of God himself for our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chiefest good it is true those Promises I will call for the corn and increase it and will multiply the fruit of the Tree and of the Field are blessings and benefits of his Covenant Ezek. 36. 29. And blessed are the people that are in such a case Psal 144. 15. but the main Promise of the Covenant is I will be their God and they shall be my people and then saith the Psalmist Ibid. Yea blessed are the people whose God is the Lord That which we call amor amicitiae or conjugalis closes with the person and not onely with benefits The first Commandement shews that this is the most naturall order first to have God for our God and then and thence to performe other duties Servility when one is awed from sin or driven to duties by the whip and mercenaries when one is drawne by meere benefit or reward are the bane of following the Lord fully He that parts with sin as a slave parts with it and loves it and will in the calme
be joyntly from all of them together Obser 1 The Civil Magistrate is a humane ordinance This denomination is not elsewhere given to him nor the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying creature or creation in Scripture so used yet it is good and proper language they use to say Creare consulem c. to create a Magistrate by suffrage or election It is a creation which you are going about this day and the Lord Major it is not spoken per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by diminution is a creature of man for the civil Magistrate not properly the lawes of men is thus denominated as is plain by the distribution made into supreme and subalterne and by the punishment and praise belonging to his office which point out a person or an office called by this name And why ordinance of man Government is sealed in and managed by man and so is an ordinance of man subjective It 's exercised and conversant about men and so it is an ordinance of man objectivè It 's ordained for the benefit of men and so it is an ordinance of man finalitèr But in these sences an office immediately set up by God suppose an Apostle in the Church may be called as I do not find it is an ordinance of man therefore our Apostle writing to Christians that were or might be scattered into divers Countries where they might find divers forms and kinds of Civil Government and divers degrees and rankes of subordination of Magistrates doth specially signifie that the designation of the formes of Government and the persons governing with all their varieties one from another are the ordinance of man modelling and moulding their policies by their wisedome Rom. 13. 2 3. for their good nor is this contrary to Paul who tells us that the higher powers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God as the Efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God as the first and highest of the Rank and Series so the circles of the water are one from another all from the first mover Magistracy abstractly considered is not an Ordinance of man but of God Man may create the Magistrate the Magistracy is of God not onely by permission for so are tyrannies violences exhorbitancies of the power nor by approbation onely for then Magistracy should owe more to man the maker then God the approover nor onely by suggestion of it to our nature wherein there is so universall an instinct towards Government for relief of our weak and impotent nature more unarmed then bruites and so undefensible that Aristotle confest man to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature inclined to society but it is of God by institution and appointment by a silent word Dixit he said let there be light Dixi Psal 82. 6. I have said ye are gods And this is the word of God which comes unto the Magistrate as Christ saith John 10. 35. and so is the Minister of God saith Paul and to be obeyed for the Lord saith my text Marital authority is of God yet the woman hath a free choice and consent in taking of an husband and then is her subjection and obedience due by vertue of Gods institution you bring your Plate to the mint it 's stamped with the superscription then it 's called Caesars coine the States money because it 's currant by their authority From the several sense of these words which may be all true though not all apposite I inferre two things 1. That they which are for extirpation of all Civil government do seem to have put off humanity and to have extinguish'd that universal sence instinct of all nations of mankind what are your Cities and Common-Wealths but heaps or heards of men rather then societies companies may be of beasts societies are of men If there be societies there must be laws if laws there must be Magistrates the law gives life to the magistrate the Magistrate life to the law Angels are occasional Magistrates are standing Ministers of God He needs the agency of neither he will use both 2. This title is not given to the Magistrate in disparagement or diminution that had been no fit Argument to enforce subjection but it shewes the favour of God in giving this Magna Charta to humane societies as to choose such formes of Government and such persons for Governours as he may stamp with his Authority for our good non potestatem sed regem creat Respublica the Common-Wealth creates not Magistracy but the Magistrate I would have better thoughts of a Magistrate in a Common-Wealth then of a King in a Comedy there is a propter dominum for the Lord. Observa ∣ tion 2 This Ordinance of man is more then one for it is said to every Ordinance of man there are divers kinds or formes of Civil Policy several in divers places diverse in the same place as Tacitus tells us in Rome The Eastern Countries generally addicted to Kings suetus regibus Oriens saith he in Tacitus Athens Carthage Rome famous Common-Wealths The Israelites had some variations but now under the Gospel it 's a general Maxime The Principles the Profession of the Gospel though abhorrent from heathenish religions yet is consistent with all manner of Civil Governments the Jewish religion could not so well consist with other Policies but the Gospel which may be preached through the world bids no defiance to the Civil magistracy All the Kings and Judges of the earth may kisse the Son without losse or detriment to their dignities It sets not the slave free from his master but makes him a better servant It sets not the subject free from his superiour but makes him a better subject this is a good guest that meddles not with the houshold government where he lies but payes well for his entertainment you hear Christ say give to Caesar not take from Caesar that which is Caesars therefore they must needs be mistaken that will have the Gospel consist with no Christian Magistracy which may well consist with any Obs 3 The Civil Magistrate is either Supream or Subordinate and both are called the ordinance of man both to be obeyed for the Lords sake whether to the King as supream or to Governours as sent by him The King here meant is Caesar the Roman Emperour under whose Empire those Countries 1 Pet. 1. did lie for howsoever the name of a King was hateful to the Romanes after the Regi fugnum yet the Greek Writers do frequently call the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King and so the Scripture Joh. 10. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have no king but Caesar and in what hand soever one or more that the Headship or Supremacy lies the Scripture calls that soveraignty Kings Revel 17. 10. The seven heads are seven Kings and those were seven Soveraignties of Rome as Kings Consuls c. many of which are numbred by Tacitus in his first page and in some such sense may be understood those places in the
Judges There was no King in Israel no Magistrate to restrain such arbitrary enormities I speak this upon my conscience neither to flatter nor yet to elevate the authority of Kings where they obtain but to shew that no jus Divinum falls more necessarily upon that form of Government then another and that the word translated supream with reference to subordinate Governours is elsewhere Rom. 13. 1 Tim. 2. ascribed to all Magistrates with reference to the subject and may be so used here in the judgement of learned Interpreters and those words Governours sent by him are not as some say referr'd to the King but to the remote antecedent the Lord And Estius his reason is The end of sending Governours to punish Calvin Estius evil doers and protect them that do well was not in the eye of the Roman Emperour but is alwayes in the intention of God that they should do so I will not labour to destroy either sence that which ascribes the mission of Subordinate Magistrates unto God is true and pious that which derives their Commission from the Supream is Supream is true and apposite to the Text. It followes hence That not onely Magistrates but degrees thereof are needful God hedges in the authority of the Inferior Governour the Presidents of Provinces Proconsuls Curators from contempt they are sent they are Ministers of God Ministers of the Supream under Authority as the Centurion said yet in command a two-pence hath the stamp as well as a shilling The Subordinate Magistrate brings the benefit of common Justice home to our own door in Israel the small townes had a Triumvirate three to sit in their gates the Cities three and twenty and all with dependance upon the Sanedrim or constant Parliament sitting at the Temple in Jerusalem That there be a Supream whose power extends to the whole sphere is needful in the Common-Wealth but pernicious in the Church except it be that of Christ which admits of no Compeer no Second In all Armies all Common-wealths there must be a Supremacy lodged somewhere else it is like a faggot without a bond many sticks no faggot justice cannot be finally done and so not done where there is not a Center to give rest and to stop and determine all motions questions quarrells appeales there is no order say Philosophers nisi cum relatione ad aliquid primum without reference or respect to some First and therefore all Common-Wealths for the preservation of unity and peace within themselves will have some Supremacy which as the Center of a Circle is one and can be no more then one I do not mean more then one man but more then one Supream so our Apostle speaks of Governours as many of Supream as of one Both the Supreme and the Subordinate Governour their office is for the punishment of those that do evil and for the praise of them that do well this is the end of Magistracy not alwayes of the Magistrate he may aime at the dignity not at the duty of his place and clamber the tree to fill his pocket not to shake the fruit for them that are under it but they are set above others for others not for themselves for as Seneca said the Common-Wealth is not for them but they for the Common-Wealth they are called by names of Dignity Principalities Eminent Powers Gods as by names of duty and that in respect of the whole Common-Wealth Foundations Corner-stones fathers of their country in respect of the Church Nursing fathers in respect of the laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keepers of the laws not Lords of them in respect of offenders they are Gods swordbearers in respect of well doers shield-bearers healers benefactors this in respect of their office but in respect of their private they may be Foxes as Herod Lions as Nero. 2 For punishment and for praise the Apostle Paul too uses this word praise Rom 13. 3. the praise of a private man is commendation the praise of a Magistrate is encouragement and protection if there were no severity in a Common-Wealth it would be quite overrun with wicked men more intollerable then wild beasts and vermin There was no Magistrate or Heyre of restraint in Laish Judges 18. 7. and so they became a prey easily you cōceive not their misery of that which some call a liberty to do every one what is good in their own eyes better live where nothing then where all things are lawful And there must be praise too a Magistrates office is executed by his tongue as well as by his hand this is a word that might have expressed a Magistrare even in state of Innocency wherein some hold there should have been Imperium blandum though not onerosum what need have good men Saints say they of Civil Magistracy the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of anti-Magistraticall men of whom I may say as he said of Cato he speaks as if we were in Platoes Common-Wealth not in Faece Romuli if we could make men we should have lesse need to make Magistrates yet there would be need too I would all were honest men that call themselves Saints If they were all Saints they are not all Angells they may do evil Moses had a great task though most of his charge were Church-Members preventing justice is an excellent part of a Magistrate It 's a point of justice to whip an idle beggar but more excellent to prevent Idlenesse and beggary a flock of sheep must have a shepheard though there be no Wolves in the flock there may be some about them The Magistrate is no hinderance to goodnesse which is doubled when one is both a good man and a good subject 3. For the punishment of evil doers the praise of well doers and herein he speakes accurately and properly so Paul Rom. 13. 3. If thou do evil fear If thou wilt not fear do well for the Magistrates are a terrour to evil works Pilate spoke like a Magistrate what evil hath he done The Magistrate judges of persons by their causes and their crimes an ill man may be right in his cause a good man may be an evil doer suffer not as evil doers saith the Apostle to good Christians in nostro Foro we call a godly man a good man you upon the Exchange call an able and a rich man a good man but as to the eye of the Law of the Magistrate which should be but one men are judged good or evil by their crimes or by their causes not by their own persons as the ballance tells you not which is Gold which Iron but which is good weight and which too light and if in this diversity of Opinions among us a Magistrate brided happily by his opinion to think all of his judgement or party good men and so give them the white stone and turn the edge of the axe towards others then upon that account it would follow that all the Christians in the world should be judged evil doers and all of
lapsis by ancient Authours and by some commended as Ambrose de obitu Satyr Nazian Epitaph pro sor This is excused by Jewell against Harding As in time Forbes Hist. Theol. p. 553. Col. 1. of persecution when Christians might be deprived of the publick Ordinance and by others on other grounds Burgess of knealing The other hath one onely exâ—mple in true Antiquity and that is Serapions case Euseb Histor lib. 6. cap. 34. and is excused by Chemnitius as if Chem. de coena Examen p. 93. it was to oppose the Novatian opinion of not restoring the lapsed though penitent unto the Communion of the Sacrament Of both these I see no clear warrant in the Institution of Christ and therefore say with Cyprian Non quod alâ—quis ante nos c. We are not to look what any hath done before us but what he did and commanded that was before all even Jesus Christ §. 4. Fourthly It is the peoples right to receive the Cup as well as the Bread Drink ye all of it Matth. 26. 27. Moulin Buckler p. 529. They all drank of it Mark 14. 23. As often as ye eat this bread and drink of this Cup saith Paul 1 Cor. 11. 26. Nothing more plain and yet whether it be the ambition of the Priests that would exalt themselves above the people or whether it be the fruit of Transubstantiation or both this Cup is taken from the people in the Romane Churches but it was not taken away by publick Decree till the Council of Constance Anno 1416. since which time there was great petitioning to the Council of Trent for the Cup but Chem. Exam. de coena p. 134 135. Concil Trid. Sess 6. they referr'd it to the Pope in whose hands it lies and it seems will lie till God put another cup into his hand to drink And so you see that that Council of Constance that burnt John Husse and Jerome did let out the bloud of good Christians and shut up the bloud of Christ from them I conclude Let us follow that which is simplest and purest according to Christs Institution and neither superstitiously reserve nor impiously mutilate the holy Ordinance CHAP. VIII Of the Real Presence NOw I draw on to the Anatomy of the viscera the entrails and inwards of this Ordinance under the outside whereof if you take off the cover you shall finde such cheer as never was in any other feast This is my body saith Christ which is broken for you saith Paul Which is given for you saith Mat. 26 26 27 28 Mark 14. 22 24. Luk. 22. 20. Luke This Cup is the New Testament in my bloud saith Paul Which is shed for you saith Luke Or as Matthew and Mark This is my bloud of the New Testament which is shed for many for remission of sinnes saith Matthew which is shed for many saith Mark which is shed for you saith Luke And all these together are my Text at this time §. 1. In this Sacrament Mirificè lusit Satan saith an excellent Authour Satan hath play'd his pranks and Chamier de Euchar. l. â— c. 1. §. 1. tried conclusions upon Divines how he could infatuate aad make them mad such cart-loads of perplexities alterations absurdities and wilde fancies have they been possest with in the agitation of this point and discussion of these very words which as a Reverend D. Rainolds Medit. Divine saith truly are clear and easie to a spiritual ear or minde it is the carnal fancy that perplexes all and corrupts the Text which had been clear if the water had not been muddied with dirty hands so Nicodemus understands Christ carnally in matter of Joh. 3. Regeneration and talks of entring again into our mothers womb So the Disciples of Capâ—rnaum understand that excellent Doctrine of Christ John 6. about eating his flesh and drinking his bloud of the very Cannibal eating of mans flesh and bloud The very antidote he gave them would serve here John 6. 63. The words that I speak they are spirit and they are life that is their spiritual meaning is lively and if we could agree on this then we should give our Hooker l. 5. p. 359. selves more to meditate with silence what we have by this Sacrament and lesse dispute the manner how for this heavenly food is given for satisfying empty souls and not exercising our curious and subtil wits for it often comes to passe that curious sifting and disputing Hooker Eccles Pol. l. 5. p. 364. too boldly chils all warmth of our zeal and brings soundnesse of belief into great hazzard §. 2. The words have been and are interpreted in divers senses the most notable I have observed to be five I Hooker speaking of Ancients lib. 5. pag. 362. say the most notable for there are more 1. That Christ is present in this Sacrament by his efficacy and power to realize and exhibit vertue to and by the Ordinance Nec ullo modo se absentat divina Majestas a Ministeriis Cyprian de Caena and other Ancients 2. That Christ his very body is present with or in or under the outward elements as the Consubstantiatists or Lutheran saith 3. That Christ is really present but modum nescimus we know not the manner how and in this dark some of our learned men spoke of late to what intent they best knew 4. That there is a real turning of the substance of Bread and Wine into the very substance of Christs Body and Bloud Thus the Papists or Transubstantiatists 5. That the Bread and Wine are sacramentally Christs Body and Bloud or the memorials thereof symbolically representing and exhibiting to the faithfull Christians himself and so say We. §. 3. And yet all parties in their difference professe themselves clear and that they follow the true naked and literal sense in their judgement Chemnitius that learned Examen de Eucbar p. 65. Col. 1. Luther an professes That he imbraceth that sense which holds the true and substantial presence of Christ in the Supper which the words in their proper and genuine and usual signification hold forth The Papist professes That he hath the very plain letter of the words and the sense literal So farre as Lapide I know not whether with more confidence or impudence saith That if God ask him at the day of Judgement why he held so he will confidently say Tu docuisti Thou hast taught me We are as clear Vide Lee in Annot. in loc that we follow the true proper literal sense and that saith a learned man Upon my soul there is no such D. Jo. Burgesse Kneeling at Sacramâ—nt p. 113. turning of the Bread into Christs Body as the Papist affirms §. 4 §. 4. This is my Body I shall open the words severally This is my Body about which there is the greatest heat and quarrel In the Rite of the Paschal Supper when the bread Cameron Myrâ—thec in Mat. 26. Scâ—â—iger de
of bread and wine a monstrous Paradox holden stifly by the Transubstantiatists or Papists The middle way holden by the Churches of our Confession is That the outward Elements do represent as Signes and exhibit as Seales and morall Instruments to the faith of the receiver the very Body and Blood of Christ sacrificed as spirituall repast for our souls and spiritually given and taken but that they continue not as incorporated with them nor are converted into the very naturall Body of Christ as locally or corporally there to be received by the mouth of the receiver We hold a difference or change of bread and wine blessed but it is a change of signification not of substance a relative change not reall a change in regard of use and esteem not of their naturall substance as the wax now a Seal to a Conveyance is wax still but not a Seal not of that value till now all the Rhetoricall flowers used by the Ancients reach no further if they do we cannot keep them company We hold that the Body and Blood of Christ is really that is truly exhibited and present to the faith of the receiver and we might express the reall presence as reall is opposed to imaginary or chimericall were it not for caption and mis-understanding none of ours denies the Body of Christ to be really though spiritually eaten by a Beleever nay it is immotum axioma whatsoever is eaten in that it is Forbes p. 53◠eaten it must be present no man can eat a thing that 's absent but the presence with or under the Elements is one thing and the presence to the soul and faith of a Beleever is another We know no union of Christs Body with bread and Wine but with his members which is reall and mysticall not reall and corporall therefore Christ saith Take eat before he say This is my Body as if it were his Body to their faith not as in the outward Element §. 3 §. 3. Arguments for the Protestants sense of the words This is my Body For attestation of this sense many Arguments may be mustred up together 1. Compare one part of this Sacrament with the other This cup is the New Testament in my Blood that is by Metonymy the Seal of the New Testament but not the New Testament it self so This is my Body that is the Signe and Seal of it but not it self 2. Compare the one Sacrament of the Gospel with the other In Baptism the water is water without reall alteration so here the bread is bread the wine is wine not changed into flesh or blood 3. Compare the Sacraments of the Old Testament with the New Circumcision is the Covenant because the Sign or Seal of it the Lamb is the Passeover because the memoriall or sign of it so the bread is my Body the wine is my Blood in the same form of speech 4. The Language in which our Saviour spake had no other property of expression there being no word for signifie but is in stead thereof as Learned men say and its certain the Scripture in both Testaments Hebrew and Greek uses the same form in a hundred places giving the name of the thing signified to the sign as hath been shown as the seven ears of corn are seven years The dry bones are the house of Israel The seven Candlesticks are seven Churches c. 5. The words This is my Body are not proper in the Lutheran sense no more than to say This Cloak is Peter because Peter is in it nor in the Popish sense except the Body of Christ be there before the words be pronounced This is my Body which should rather be thus Let this be my Body as God said Let there be light not This is light for it was not light before 6. The spirituall benefit which is eating and drinking Christs Body and Blood by faith is no less in our sense than if there were his very flesh for Christ saith The flesh profits nothing Joh. 6. and the Papists hold that the eating of Christs flesh by wicked men profits nothing except besides the Sacramentall there be a spirituall feeding upon Christ which we affirm 7. The Apostles understood these words as we do and as the Hebrews had ever understood the same expression for form in the Old Testament else they would have been amazed and startled at it and have asked some question as they were inquifitive enough in lesser matters but they saw Christ fit at table and eat and drink first himself and therefore could not be ignorant of their meaning 8. The Capernaite Disciples Joh. 6. having taken offence at those frequent expressions of eating Christs flesh and drinking his blood understanding them carnally were answered by Christ himself The flesh profits nothing The words that I speak are spirit and life as if he himself would give the interpretation 9. The Apostle thrice in this Chapter following cals it still bread after consecration as also in the Chapter foregoing and surely he that never before did would not delude the senses of his Disciples in this Ordinance and himself cals it wine too Matth. 26. 26. I will not henceforth drink of this fruit of the Vine which is the Periphrasis usuall among the Jews for wine 10. The remembrance of Christ the shewing forth his death till he come do import the absence of his Body which the Scripture tels us ascended into heaven and there is contained in lieu of his corporall absence he sent the Spirit to abide for ever as another Comforter Memorials and monuments are of things absent 11. For the Ancient Fathers they prove against the Marcionites that held the Body of Christ to be meerly phantasticall That it is substantiall because the Elements of bread and wine are substantiall which was no good argument if only the accidents or shadows of the Elements do remain and all along downwards they call the outward Elements symbols Forbes p. 561. types figures signes of Christs Body untill about the year 1215. when subtill and superstitious Disputes grew hot about the presence of Christ in the Sacrament which occasioned Innocent the third to introduce both name of Transubstantiation and thing not before openly heard of and so as a Decree of the Lateran Council vented it as a point of faith since which time the Councill of Trent hath confirmed Sess 13. ca. 4. the Decree and the word as most fit and proper which are the rotten yet the best props upon which Transubstantiation doth stand at this day being upon the first birth of it as I said even now opposed Forbes p. 609 col 1. by the Waldenses and afterward by Wicliff and those that followed them and shall be opposed by all Orthodox till that Dagon fall §. 4 §. 4. Why the Error of Transubstantiation is to be rejected with utmost detestation II. To reject with utmost detestation the impossible and incomprehensible Errour of Transubstantiation and corporall presence by which Doctrine a silly
preparation The thing that is exhibited to us is Christ his body broken his bloud shed Christ dying Christ a Sacrifice offer'd up to God is here commemorated and is here offer'd and that inward grace which is necessary to receive and close with Christ must be brought with you That grace is found by and from the word and that grace must be used here and exercised The Covenant requires it and the Seal is the Seal of the Covenant You cannot take the Seal and leave the Covenant you cannot enter Covenant without faith and Repentance you do but expect that the Seal should seal a lie to you if you expect remission of sinnes to be sealed without your faith in Christ It 's impossible that the Word and Sacrament should be opposite as that the Covenant and Seal thereof should disagree As therefore if one would know what a Seal conveys or confirms let him reade the Deed and the Conditions of it and there it is learn'd So if you would know what the Sacrament seals to you hear what the Word saith Mercy and Grace to a believer in Christ and to no other which he that will receive from this fountain must bring his vessel with him for qui fide vacuus foras manducat non intus Chem. Exam. c. dente non mente August Corollary 3 Thirdly Be not frighted with the sound of this Word worthily or worthy Communicant but labour to understand the least and lowest manner of receiving worthily for we wrong our comforts when we make that which is the measure of growth to be the measure of truth of grace and judge of the life of the tree not by the bud but by ripe fruit and here consider §. 3. 1. That words of high sound in vulgar and common acceptation when they come to be undertaken in a Gospel-sense and notion do shrink into a meer contemptiblenesse with worldly wise men For as the Gospel useth some Greek words in a sense unknown to eloquent profane Authours so it hath a notion of Blessednesse Perfection Glory Worthinesse which relishes not the palate nor bears any show in the world If Aristotle describe blessednesse what a deal of humane perfection and accomplishments of fortune doth he croud into it for which he is derided by other Sects But if Christ describe blessednesse in the Gospel what do you hear of but poverty of Spirit purity of heart meeknesse mourning suffering for righteousnesse sake wherein there is no more shew of blessednesse to a worldly man than there was in Christ of Majesty to Herod and his men of warre So perfection in Gospel-phrase is a disclaiming thereof and sence of our imperfection Phil. 3. 12. And the Spirit of glory rests upon you that suffer 1 Pet. 4. 14. And your worthinesse is rather the sense of your unworthinesse Thus the Gospel construes these high sounding words and the reason is because the Gospel placing our righteousnesse and our happinesse in the having of Christ and taking every man utterly off his own bottom doth thereby come to a new reckoning that is not used in the whole world and accounts them full that are most empty rich that are poor blessed that are in their own sense or outward condition miserable possessing all things that have nothing and so in this point in hand according to Luther's paradoxal expression which our Whitaker approves is Est optime dispositus qui est pessime dispositus He is most worthy that is most unworthy viz. that is sensible of his unworthinesse 2. If this worthinesse of a Communicant should Whitak de Sacram. p. 658. be imagin'd to signifie any meritorious or proud congruities of our vertues works righteousnesse it would be the greatest unworthinesse that could be What should such proud creatures come to a Sacrament or memorial of Christs death for that being no sinne with them to be expiated by that death◠Thou sayest I am rich I stand in need of nothing go anoint thy eyes that thou mayest see Revel 5. This Pool of Siloam is for such as have infirmities Nor doth the Gospel require perfect faith or perfect repentance or grace for that 's against the nature of this Sacrament which is to last no longer than our imperfections and infirmities last that is untill Christ come So as there is no better Argument of our imperfection than the command of growing in grace so neither is any a fit patient for this medicine but the weak and impotent the doubting and complaining soul The Gospel knows not the name of attainers nor the thing Not that I have attained or were already perfect Phil. 3. 12. This meat and drink is for growing children which as the old Physician Hippocrates saith must be often-nourisht How long might a man examine himself before he finde this temper in himself that he wants nothing there can be no wonder that such a one is above Ordinances especially this which though it be one of the highest Ordinances of the Church yet is accommodated to the use of the lowest believer The Apostles communicated in it before the Spirit was sent down solemnly upon them they were but ignorant and raw when Christ said Take Eat Drink ye all of it 3. If thou hast the seminals of grace mixt with a masse of corruptions as gold at first is mixed with much earth there may be worthinesse despise not small things Natural generation begins in a small thing a little drop and so Regeneration If there be sense of sin if thirst after Christ there is something Thou art discouraged with thy daily lapses why drink of this wine for thy often infirmities Thou art overborn with strong lusts come and eat and drink to nourish thy weak graces keep them alive to fight though they do not conquer and triumph Thou canst not say thou hast faith but canst thou feel thy want of it and mourn for it This smoak comes from some invisible spark Thou art not thou sayest in Covenant and the Seal belongs not to thee But art thou willing to be in it and come into the bond of the Lord Is it the longing of thy soul to be ingaged into the ways of God and disenthrall'd from the sweet bondage of sin In a word Let thy sins and corruptions be strong and violent thy wants many thy weaknesse great Let them be as thou sayest as thou fearest yet if there be a groaning sense a longing desire of remedy affections piercing of and breathing after Christ If there be a seed of God in thy heart which is kept alive in the midst of so much corruption by no lesse a miracle than if a spark be kept alive in the sea then surely there is a Gospel-meetnesse in thee to be partaker of this Supper Here is Christ cook'd ready to thy weakest and lowest faith in obvious materials of meat and drink Let not the pride of any worthinesse bring thee nor the sense of unworthinesse keep thee back CHAP. XXIII Of Worthy
of your Lamps that purging out of the old Leaven that blowing up of your Graces into act which is so requisite unto your meeting with your Lord in this Ordinance I know that for the most part those do charge themselves with this sinne of receiving unworthily that have least cause The worthiest Communicants are to their own eye the worst They never acted their graces lively at the Sacrament They never felt the present delights and fatnesse of this Ordinance They have been alwayes incumbred with doubts with fears and distempers and have often gone away with more anguish of spirit than they came and a world of such complaints there are and I confesse it is not ordinary that gracious persons do stand in good opinion with themselves but yet Jacobs going away halting from God was not an argument that he had not prevail'd Sick people may be nourisht and strengthen'd with that meat which they cannot taste or relish in their mouth Grace is more apt to see sinne than it self for the eye doth not see it self and the more it grows in light the more tender in sense In spirituals it is true But I shall speak a Paradox Those diseases we feel and are sick of seldome prove mortal that is when the affections melt with sorrow and not the conscience amazed with horrour though I would not nourish complaints against my self yet I had rather have the sense of Paul Rom. 7. wherein he complains of himself than his confidence when he said I verily thought I ought to do c. and I think a proud confidence both a greater cause and signe of unworthy receiving than humble fear and sense of imperfection for even this is a grace to be exercised at the Lords Table CHAP. XXV Of the Graces which are to be exercised and set on work in the use of this Sacrament §. 1. THe Graces which are to be exercised and set on work in the use of this Sacrament are pointed at and taught us by the Ordinance it self For when the Apostle bids every man to examine himself he should leave us in a wildernesse and wide world for he tels us not of what but that the Ordinance it self is the Rule of this examination and doth bespeak those graces which make us fit to come unto it This is the way that Chemnitius goes whereby to finde what those graces are which inable us to receive the benefit and effect here to be expected And to me it seems an excellent way For hereby the Communicant as I have often said is made suitable to the Ordinance and the examination is kept within its bounds So that if any should quarrel and say You require such things of us as you have no warrant for You lay burdens of your own invention we appeal to the Ordinance it self and require nor more nor lesse than may be deduced from it and demonstrate We know that in all Sacraments there is Analogy or proportion and so in this the elements broken bread and wine pouned forth or the body and bloud of Christ the actions of Taking Eating and Drinking the outward elements doe denote the acts of a Communicants soul receiving and feeding upon Christ and such acts there must be to answer unto the outward actions So as if you tell me of any sensible object it 's easie to shew what sense it belongs unto for if it be light or colour it belongs to the eye if it be any sound it belongs to the ear c. So this Sacrament being survey'd and studied it is not hard to finde what graces are to be set on work accordingly And this Rule that I may not guesse at randome I shall follow in the ensuing Discourse First It 's necessary that the Communicant have knowledge of the Nature Use and End of this Sacrament and that is demonstrate thus Here are outward elements and actions which do signifie some other thing as namely the body and bloud of Christ as himself expounds it offer'd by God unto and to be received by the Communicant and therefore there must be knowledge to discern and understand this mystery that 's hidden under a visible out-side to wit the Sacrifice of Christs body which is represented and the confirmation of the Gospel-Covenant by his bloud for without this knowledge a man comes blinde-fold eats and drinks as a bruit takes the dish for the meat and is no otherwise refresht than a thirsty man would be by eating and sucking a sign-post which doth but signifie that there is wine within It was a childes Question Exod. 12. 26. What mean you by this service And I would our ignorant people would so play the childe for they do but eat the shell and gnaw the bone of the outward service because they know not the meaning of it So the carnall Jew knew not the meaning of the Rites and Types then used nor saw both Law and Gospel in their Sacrifices both which they were full of I confesse the knowledge of this Sacrament draws with it the knowledge of our lost estate as Passeover is not understood without Egypt in sinne and misery For where Christ appears bloudy there sinne must needs appear deadly and those fundamentals and grounds of Christianity which are but the A. B. C. of Religion must be knowne but it is not the knowledge of a Scholar but the knowledge of a Christian which we plead for so much as may serve to look into the entrails of this Sacrament and may lead on the affections to value prize thirst after Jesus Christ whom if we see not we cannot desire or love Visus est prima amor is linea fight is the first line of love nor can we believe in him untill we see John 6. 40. Whosoever see the Sonne and believes in him shall have everlasting life I should not charge a poor Christian with any great rate of knowledge for the quality is more to be regarded than the quantity If he know both sinne and Christ by taste as well as by sight if he have a distinguishing and favoury knowledge of the things of the Spirit and there be as it is in embers a great heat though but little light then is it good though not great I know that Questions demodo in all points of Divinity are hard to answer It 's well if we can answer a Question aere I may know what sinne is and yet not tell how it enters and comes at first into my soul The Apostles took Christ at this time for their Saviour and Lord the true Messiah but how he should execute all the paâ—ts of his Office they did not clearly understand and yet did at and drink with him at his Table §. 3. Secondly This is not all but it is first as light was at the Creation the first creature but all the world was not made when light was He is not wholly fitted that hath knowledge there must be a Christ-receiving or a Christ-taking faith and this is shown
representing the mystical union of Christ and the Church is therefore a Sacrament There must be a promise and a command of God added to the visible creature whereby the use of it to such a purpose is warranted and authorized therefore we must look higher than the outward elements or their power An Axe is more than iron A Seal is more than wax Gods institution renders the creatures of bread and wine which as Bellarmine notes though two elements are but one instrument or seal usefull to spiritual effects not by elevating their natures as the iron or wax being instruments are not elevated to any efficacy as physical instruments but by appointing their use and working by them therefore that Question How can bread and wine How can water reach or touch the soul is impertinent for it refers to a natural causation but moral relation needs no contact there is a benefit follows upon the right use of them which comes not through them tanquam per canalem but from God by the use of such means as an estate is convey'd from the donor by a seal of wax 2. The benefits and blessings promised in the Covenant of Grace are sealed and the graces of the Covenant are improved in a believer by this Ordinance Christ Christ crucified or rather in crucifying together with such benefits as are immediately sealed in his death reconciliation redemption remission of sinnes as on Gods part offered to a sinner are here obsignate and sealed And faith in Christ repentance from dead works c. are here exercised excited confirmed renewed the main fundamental and essential benefits and graces which are in most necessary order to salvation are here in act not such things as some Christians have and some have not But the common necessaries of the Covenant both on Gods part and ours without which no Christian can be saved And therefore I cannot but wonder that many well-meaning souls should fix their eyes on such benefits or gifts to be given in this Sacrament as are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Christian but eminencies of some and not of all they look for gifts of prayer of memory freedom from passions some Parts or Endowments which they see others excell in and if they gain not these they gain nothing they are unworthy c. Alas that you should so mistake I tell you Covenant-benefits Covenant graces the radicals the vitals are they which receive improvement here here is Christ offer'd and faith is quickned here Christ crucified is exhibited and here repentance is renewed the main benefits that God can give the main graces that we can have such as are essential without which salvation is not This I would have observed for the honour of the Ordinance and the quickning of addresse to it And another thing also viz. That when you hear us use the words exhibit convey conferre afford grace or spiritual benefits You are to understand that this is not per modâ—m emplastri seu medicae potionis not as a natural agent but per modum sigilli or Sacramenti in a way proper to a Sacrament As we say an estate passes by the Seal that is is assured or confirmed or as we say the promise or contract passes by a Ring words which every one understands and doubtlesse the benefit and fruit of the Sacrament is afforded in a peculiar way As the Word besides begetting grace doth also increase and confirm but not in the same way as the Sacrament doth as it may be the same bargain that passes by promise by oath by earnest by seal yet these are several wayes of certioration so it 's the same grace that 's nourisht by the Sacrament as by the Word but the way is divers That of the Sacrament is by way of sign and seal that of the Word by way of Promise or Covenant-agreement nay the two Sacraments themselves do dâ—ffâ—r in their proprieties Baptism seals the Covenant by way of initiation and the Lords Supper by way of nutrition or augmentation God did not make or multiply Ordinances at random without their distinct and peculiar use for the exhibiting to us the same Christ the same graces the same benefits as men have several wayes of assurance making one to another §. 5 §. 5. What is done to a Worthy Receiver by Christ So much generally For the particular we shall consider 1. What is here done 2. What is hence received For the first There is here done by Christ two things and answerably two things by a believer in Christ Two things principally are here done by God or by Christ 1. Christ crucified is really exhibited to the faith of a believer 2. The gracious Covenant which God hath made in Christ is sealed to a believer 1. Christ crucified together with all those benefits More particularly that ensue upon his death is really exhibited to a believer for there is not a meer representation or empty figure but a real and true exhibition of Christ himself as broken for our sinnes The word accipite Take ye Eat ye does evidently confirm it to us If there were only a resemblance or figurative representation then See ye were more properly said but Take Eat this is my body plainly shews that Christ himself is here given to a believer I think we look so much on the representation that we forget the exhibition and therefore should labour to conclude that Christ himself as in the state of a redeeming Saviour is truly and indeed holden forth and presented to our faith as verily as any benefit can be offer'd and holden forth by one man to another This body and bloud was really offer'd up to God for us which is in this Sacrament really offer'd and applied to us by our faith Answerable to this exhibition of Christ himself the believer performs an act of Communion 1 Cor. 10. 16. partaking of the body and bloud of Christ in a spiritual sense for spiritual nourishment increase and building up for the new creature is fed and maintain'd by Christ and by vertue of union with him we have communion as the Vine-branches by their union with the Vine receive sap and nourishment So as we have not graces without Christ nor benefits without Christ but first in order of nature we have union as members of him and then of his fulnesse we receive For a Christian is like a branch that hath nothing of its own but what it receives from the root as it self springs from the root so the increase and growth of it is from the root also He is as the Moon which as appears in the Eclypse hath no light of it self but increases and comes to full as it receives from the Sunne Let no man think that a believer hath no further use of Christ after his first believing and receiving of him for then this Sacrament would not be usefull the effect whereof as Durand saith is not absolutely necessary to salvation as if one could not be
sinne and attended with fearfull effect It is of a high nature as appears by that peculiar guilt which is contracted he shall be guilty of the Body and Bloud of the Lord it is of fearfull consequence He eats and drinks judgement to himself Thou seest saith Chrysosâ—em 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In loc what a terrible word the Apostle speaks speaks nay thunders so as may awake the secure soul into a trembling The example of Nadab and Abihu their being made Sacrifices themselves was enough to give warning to all after them against offering of strange fire and was the occasion of that excellent Rule which God gave at that time to be observed in all our near approaches to him I will be sanctified of all that come nigh me Lev. 10. 3. There are four things to be open'd 1. The sin it self viz. Eating and drinking unworthily 2. The cause of the sinne Not discerning the Lords bâ—dy 3. The aggravation of the sinne by the object and peculiar nature of it viz. A guiltinesse of the body and bloud of Christ 4. The danger that attends or follows upon it He eats and drinks judgement to himself §. 3. 1. The sinne is Eating and drinking unworthily and it is a peculiar sinne or transgression of the Law of this Ordinance One may do what the Law requires and yet sinne grievously if the manner of doing be vicious and corrupt Men may be content if the matter by their Law required be done whether with a good will or an evil but God is not so who values the disposition of heart when the thing in command sometimes is not done so he hearkned to Hezekiah his prayer for them that prepared their heart to seek God though not legally purified 2 Chron. 31. 19. and is highly displeas'd when the command Do this is observed but it is done unworthily and therefore they say he is pleased with benè not meerly with bonum The Ordinance it self is the Index or Touchstone of unworthinesse Here is Christ offer'd and presented to thee and thou hast no faith Christ broken bleeding for sinne and thou hast no repentance Christ for spiritual nourishment and thou hast no appetite The Covenant is sealed and thou art no confederate strengthening and refreshing grace convey'd and thou art a dead man Communion of Christs body and bloud and thou art no member in Union with him How unsatiable art thou to the Ordinance and therefore eatest and drinkest unworthily §. 4. This word unworthily may he taken two wayes Privative and Contrary Taken privatively it is as much as not worthily not suitably to the Nature and Use of the Ordinance Taken contrarily it is as much as wickedly so we say a man deals unworthily that is basely unjustly injuriously In the first sense He that hath no spiritual grace and therefore cannot exercise it or he that hath some but doth not exercise it may come unworthily for the words Take ye eat ye do denote and so require the exercise and acting of our graces such as have no grace can exercise none as a dead body without life cannot exercise an act of life it cannot take and eat Hear what the Schoolman saith Statum gratiae c. that a state of holinesse and grace is necessary to the worthy receiving of this Sacrament And I believe the ancient Fathers were of this sense by the order of Baptism the Sacrament of Regeneration going before the Supper an Ordinance of corroboration and this Rule speaks plainly no man unregenerate receives this Sacrament worthily It 's a Doctrine of hard digestion but hard wedges cleave hard knots make that the point of your examination §. 5. Such as have some grace and do not exercise it but are either stupid or presumptuous they have a wedding-garment but do not put it on Pride and presumption of grace betrayes many a man to fin and to come to this Table unworthily These Corinthians were most blown up of any and they are punisht for eating and drinking unworthily Let no Christian be secure as if he could not come unworthily and so neglect the trimming of his Lamps The best swimmers are soonest drown'd I would not crush the least spark of grace I mean by having grace that spark in the flax and by exercise the very smoak of that spark Christ would not let them be drown'd whom he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o ye of little faith he exercised his faith that Matth. 8. 26. said Lord I believe help my unbelief In the second sense taken contrary unworthily is He that comes to this Table with a conscience imbrued in guilt without remorse or lives in practice and custom of foul sins and lusts we have such as come out of the adulterous bed newly stept off the ale-bench their hands are full of bribes and extortions their mouths belch out lying swearing and revenge they come to the Sacrament in superstition to be shriven to sin again not in repentance to be forgiven to go away and sin no more their prosanenesse dreams of a cure not of a conquest they are willing to leave their sins upon Christs back only while they go and fetch more There is a wretched crew of such Communicants thaâ— make conscience of the Sacrament and make no conscience of those sins they live in Judas came impudently and in the purpose of horrible sinne Parta timeat qui paria audet saith Novarine Let them fear the like that dare do the like God was not pleased with them that did eat the same spiritual meat and drink the same spiritual drink the reason is given they were idolaters and committers of fornication and other enormous sinnes 1 Cor. 10. And who you will say can come without sinne I say there are remaining sinnes in the regenerate but not reserved sinnes If you hold the course and custom of those sinnes which your conscience cannot but tell you of you do but adde the sinne of receiving unworthily to the rest of your sinnes and blow up the fire of Gods wrath the hotter against you why then you say better stay away then come to load our selves with more guilt If you will not come because you will not repent and cast off your sinnes you proclaim your just condemnation in preferring your sinnes before Christ Jesus If ye come without true repentance you eat and drink your own damnation nothing can lead you out of this labyrinth but repentance and conversion Therefore as the Prophet said to some that desired the day of the Lord To what end is it for you It 's darkness and not light so shall I say to many that are forward to rush into the Lords Table without fear To what end is it for you The bread and wine ye eat and drink is but your own condemnation Unto the wicked God saith What hast thou to do to Amos 5 18. take my Covenant in thy mouth seeing thou hatest instruction and art not reformed Psal 50. 16 17 CHAP. XXX