A treatise of the institution, right administration, and receiving of the sacrament of the Lords-Supper. Delivered in XX. sermons at St Laurence-Jury, London. / By the late reverend and learned minister of the Gospel Mr Richard Vines sometime master of Pembroke-Hall in Cambridge.
IT is usuall in handling the nature and Use of Sacraments to begin with the notion of a Sacrament in generall, and then to descend to particular Sacraments, which we call Baptism and the Lords Supper in their order,
IT is usual in handling the nature and Use of Sacraments to begin with the notion of a Sacrament in general, and then to descend to particular Sacraments, which we call Baptism and the lords Supper in their order,
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for our Lord at his last Passeover called NONLATINALPHABET his dying Passeover, did institute and ordain this, which is to live and remain till he come again,
for our Lord At his last Passover called his dying Passover, did institute and ordain this, which is to live and remain till he come again,
for that very bread which the Master of the Family Used of custome (not by any Scripture-command) to blesse and give to the fraternity, saying, Holachma degnania, NONLATINALPHABET, This is the bread of affliction which the Fathers did eat in Egypt, and that Cup which he blessed and gave to them to drink called the Cup of the hymn,
for that very bred which the Master of the Family Used of custom (not by any Scripture-command) to bless and give to the fraternity, saying, holachma degnania,, This is the bred of affliction which the Father's did eat in Egypt, and that Cup which he blessed and gave to them to drink called the Cup of the hymn,
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That bread, and that Cup, did Christ according to the rite severally blesse and give, saying, This is my body, This Cup is the New Testament in my bloud, and so he put a new Superscription or signification upon the old metall,
That bred, and that Cup, did christ according to the rite severally bless and give, saying, This is my body, This Cup is the New Testament in my blood, and so he put a new Superscription or signification upon the old metal,
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and let all blinde and bold Expositors know, that if they expound not many phrases and things in the New Testament out of the old Records of Jewish writings or customes, they shall but fancy and not expound the Text as may be confirmed, saith Scaliger sexcentis argumentis by very many arguments.
and let all blind and bold Expositors know, that if they expound not many phrases and things in the New Testament out of the old Records of Jewish writings or customs, they shall but fancy and not expound the Text as may be confirmed, Says Scaliger sexcentis Arguments by very many Arguments.
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In handling of the Sacrament of the Lords Supper I shall select such practical and preparative doctrine as is necessary for your knowledge that ye may discern the Lords body,
In handling of the Sacrament of the lords Supper I shall select such practical and preparative Doctrine as is necessary for your knowledge that you may discern the lords body,
There hath been more paper written upon those six syllables, but five in English, This is my body, then would contain a just and large Commentary upon the whole Bible.
There hath been more paper written upon those six syllables, but five in English, This is my body, then would contain a just and large Commentary upon the Whole bible.
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I begin with the Passeover which was the second (for Circumcision was the first) ordinary standing Sacrament of the Jewish Church, beginning at their going forth out of Egypt, and continuing till the Death of Christ,
I begin with the Passover which was the second (for Circumcision was the First) ordinary standing Sacrament of the Jewish Church, beginning At their going forth out of Egypt, and Continuing till the Death of christ,
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when the Lords Supper did commence or begin, and so displaced it; The Passeover, signified what should be the Lords Supper, what is fulfilled in Christ;
when the lords Supper did commence or begin, and so displaced it; The Passover, signified what should be the lords Supper, what is fulfilled in christ;
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for the bloud is shed, and our English well translates the word Passeover, the Greek and Latine keep the word Pascha, which gave some occasion to derive it from the Greek NONLATINALPHABET to suffer a mistake;
for the blood is shed, and our English well translates the word Passover, the Greek and Latin keep the word Pascha, which gave Some occasion to derive it from the Greek to suffer a mistake;
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For when Israel after long servitude in Egypt was on wing to be gone, God commanded them in their several Families to kill Seh a Lamb or kid, to rost it whole, to eat it within doors that night, to sprinkle the side and upper door-posts with the bloud, not the threshold propter reverentiam & significationem, Christs bloud must not be trampled on,
For when Israel After long servitude in Egypt was on wing to be gone, God commanded them in their several Families to kill Seh a Lamb or kid, to rost it Whole, to eat it within doors that night, to sprinkle the side and upper door-posts with the blood, not the threshold propter reverentiam & significationem, Christ blood must not be trampled on,
but he past over all the hoUses of Israel sprinkled with bloud, and hence the name Passe-over the Etymon whereof is given by God himself, Exod. 12. 27. We have the kernell in this shell, the marrow of this bone, a Passeover as well as they,
but he passed over all the hoUses of Israel sprinkled with blood, and hence the name Passover the Etymon whereof is given by God himself, Exod 12. 27. We have the kernel in this shell, the marrow of this bone, a Passover as well as they,
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for the Scripture cals it Sacrifice, and this bloud is shed at first by the Pater-familia's that was a Priest (no other being yet consecrated) in after times by the Priests or Levites,
for the Scripture calls it Sacrifice, and this blood is shed At First by the pater-familia's that was a Priest (no other being yet consecrated) in After times by the Priests or Levites,
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and the bloud brought to the Altar, as it was bloud shed to a religious end, a bloud preservative from destroying Angels, and therefore a proper Sacrifice:
and the blood brought to the Altar, as it was blood shed to a religious end, a blood preservative from destroying Angels, and Therefore a proper Sacrifice:
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The bread and wine as Used are a Sacrament no Sacrifice, The Passeover was the figure of a true Sacrifice, Christ and we may call it so, becaUse the Scripture doth:
The bred and wine as Used Are a Sacrament no Sacrifice, The Passover was the figure of a true Sacrifice, christ and we may call it so, Because the Scripture does:
It follows NONLATINALPHABET Let us keep the Feast, What is that? Ye shall finde that after the Passeover Lamb was eaten the next day began the Feast, Numb. 28. 16, 17. and the Passeover is called Feast, too, Exod. 12. 15. &c. and that continued seven daies, kept in great festivity and solemnity,
It follows Let us keep the Feast, What is that? You shall find that After the Passover Lamb was eaten the next day began the Feast, Numb. 28. 16, 17. and the Passover is called Feast, too, Exod 12. 15. etc. and that continued seven days, kept in great festivity and solemnity,
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but with unleavened bread, the Apostle alludes hereunto, Our Passeover is sacrificed, therefore let us henceforth, &c. We that have received the sprinkling of bloud,
but with unleavened bred, the Apostle alludes hereunto, Our Passover is sacrificed, Therefore let us henceforth, etc. We that have received the sprinkling of blood,
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and let us cast out the incestuous Corinthians out of our Society, for he is a leven, ver. 6, 7. and let us purge out of our selves, malice, wickednesse, &c. For they are leven, ver. 8. that we may be a holy Congregation,
and let us cast out the incestuous Corinthians out of our Society, for he is a leven, ver. 6, 7. and let us purge out of our selves, malice, wickedness, etc. For they Are leven, ver. 8. that we may be a holy Congregation,
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and a holy people, and so the argument of the Apostle stands thus, from the example of the Old Passeover, Those for whom Christ the Passeover is sacrificed ought as holy Congregations and holy people to be unleavened with sin and wickednesse,
and a holy people, and so the argument of the Apostle Stands thus, from the Exampl of the Old Passover, Those for whom christ the Passover is sacrificed ought as holy Congregations and holy people to be unleavened with since and wickedness,
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and to walk before God in an unleavened sincerity, but for us Christ the Passeover is sacrificed, therefore let us keep the Feast, &c. I have explained the words, and now we shall consider this Passeover two waies.
and to walk before God in an unleavened sincerity, but for us christ the Passover is sacrificed, Therefore let us keep the Feast, etc. I have explained the words, and now we shall Consider this Passover two ways.
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2. As a Sacrament, and so it relates to us, and shews us our duty upon that Sacrifice, NONLATINALPHABET Let us keep the Feast, The Sacrifice is given for us, the Sacrament is given to us: From the first,
2. As a Sacrament, and so it relates to us, and shows us our duty upon that Sacrifice, Let us keep the Feast, The Sacrifice is given for us, the Sacrament is given to us: From the First,
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1. They in the Old Church of Israel had Christ as well (though not so clear) as we, 1 Cor. 10. 4. The Rock that followed our Fathers in the Wildernesse was Christ, the Passeover was Christ, the personall Types such as Isaac on the Wood, the reall Types as their bloudy Sacrifices were Christ;
1. They in the Old Church of Israel had christ as well (though not so clear) as we, 1 Cor. 10. 4. The Rock that followed our Father's in the Wilderness was christ, the Passover was christ, the personal Types such as Isaac on the Wood, the real Types as their bloody Sacrifices were christ;
as now Gal. 3. 1. those Types being anatomized, unbowelled are full of Gospel, full of Christ, the death of Christ pecus prosunt quam fuit, saith Bernard de coena; Christ is the marrow in the bone, the kernell in the shell, yesterday, and to day,
as now Gal. 3. 1. those Types being anatomized, unboweled Are full of Gospel, full of christ, the death of christ pecus prosunt quam fuit, Says Bernard de Coena; christ is the marrow in the bone, the kernel in the shell, yesterday, and to day,
2. Mark the form of speech, Christ our Passeover, that is, our Paschall Lamb, which is also called the Passeover, Exod. 12. 31. Kill the Passeover, Now the Passeover properly was the Angels passing over the Israelites hoUses,
2. Mark the from of speech, christ our Passover, that is, our Paschal Lamb, which is also called the Passover, Exod 12. 31. Kill the Passover, Now the Passover properly was the Angels passing over the Israelites hoUses,
and not the Lamb, but we must learn to understand Sacramentall phrases, the signe called the thing signified, the figure called the thing figured, The Rock was Christ; Christ our Passeover, that is, paschal Lamb, Circumcision called the Covenant, Gen 17. 13. My Covenant shall be in your flesh, this will be allowed in every place but one,
and not the Lamb, but we must Learn to understand Sacramental phrases, the Signen called the thing signified, the figure called the thing figured, The Rock was christ; christ our Passover, that is, paschal Lamb, Circumcision called the Covenant, Gen 17. 13. My Covenant shall be in your Flesh, this will be allowed in every place but one,
and that is this one, This is my body, For the Lutheran stands up for a corporall presence under the Signes, The Papist for a change of the Bread and Wine into Christs body and bloud;
and that is this one, This is my body, For the Lutheran Stands up for a corporal presence under the Signs, The Papist for a change of the Bred and Wine into Christ body and blood;
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No conferences, no disputes, no condescensions will satisfie them, and yet we say very fairly, the very body of Christ born of the Virgin, that died on the Crosse, that sits in heaven, is present in this Sacrament,
No conferences, no disputes, no condescensions will satisfy them, and yet we say very fairly, the very body of christ born of the Virgae, that died on the Cross, that sits in heaven, is present in this Sacrament,
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These two Prepositions Con and Trans have bred more jarres, and cost more bloud since they were born (and there is neither of them in this caUse six hundred years old) then can be well imagined.
These two Prepositions Con and Trans have bred more jars, and cost more blood since they were born (and there is neither of them in this caUse six hundred Years old) then can be well imagined.
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and so they held the Passeover as a NONLATINALPHABET looking backward, but as a Type looking forward, no knowledge except the faithfull had some glimpse of it,
and so they held the Passover as a looking backward, but as a Type looking forward, no knowledge except the faithful had Some glimpse of it,
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nor look for the kernell, they did so, and we also, not discerning the Lords body, is not that it which makes us guilty of his body and bloud, there is in all Sacraments res terrena & res coelestis, as Irenaeus. Earthly men see the earthly part, they eat, they drink, It feeds not, they eat shells, the inwards within the bone are marrow, Christ;
nor look for the kernel, they did so, and we also, not discerning the lords body, is not that it which makes us guilty of his body and blood, there is in all Sacraments Rest Terrena & Rest coelestis, as Irnaeus. Earthly men see the earthly part, they eat, they drink, It feeds not, they eat shells, the inward within the bone Are marrow, christ;
It is the death of Christ, not his Resurrection, nor ascension, that is here set forth, Ye shew the Lords death till he come, this is the sight which a sinful soul would see, this is the comfortable spectacle, to see the price paying, the ransome laying down, the thing in doing;
It is the death of christ, not his Resurrection, nor Ascension, that is Here Set forth, You show the lords death till he come, this is the sighed which a sinful soul would see, this is the comfortable spectacle, to see the price paying, the ransom laying down, the thing in doing;
and his body hath bloud in it, we have a word of Institution of both severally, the life of the representation is the bloud shed, the Passeover is a Lamb slain and rosted,
and his body hath blood in it, we have a word of Institution of both severally, the life of the representation is the blood shed, the Passover is a Lamb slave and roasted,
So that it is the Death of Christ here represented, and which is one step further, it is a Sacrifice Death, which works and makes atonement, this was it that all the Sacrifices, that the Passeover did prefigure, a Sacrifice death, that should deliver and make expiation;
So that it is the Death of christ Here represented, and which is one step further, it is a Sacrifice Death, which works and makes atonement, this was it that all the Sacrifices, that the Passover did prefigure, a Sacrifice death, that should deliver and make expiation;
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Now let us come to the Analogy or resemblance between the Passeover and Christ sacrificed, wherein I shall endeavour to avoid the vanity and curiosity of making similitudes to run of all four, which is incident to men in handling Types, Parables,
Now let us come to the Analogy or resemblance between the Passover and christ sacrificed, wherein I shall endeavour to avoid the vanity and curiosity of making Similitudes to run of all four, which is incident to men in handling Types, Parables,
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1. The Paschal must be a male-Lamb without blemish, the son of a year taken from the Sheep or Goats, Exo. 12. 5. and this resembles Christ himself and his perfection, there were many blemishes which the superstitious or curious Jews Observed to the number of fifty or seventy, any blemish disabled it, Christ was without all blemish, nothing was excepted from other men,
1. The Paschal must be a male-Lamb without blemish, the son of a year taken from the Sheep or Goats, Exo. 12. 5. and this resembles christ himself and his perfection, there were many blemishes which the superstitious or curious jews Observed to the number of fifty or seventy, any blemish disabled it, christ was without all blemish, nothing was excepted from other men,
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He was figured out in the Lamb of the daily Sacrifice, in the Lamb of the Passeover, in Abrahams Ram in stead of Isaac, in the Scape-goat, Lev. 16. 21. and pointed out by John Baptist under this Name, Behold the Lamb of God ▪;
He was figured out in the Lamb of the daily Sacrifice, in the Lamb of the Passover, in Abrahams Ram in stead of Isaac, in the Scapegoat, Lev. 16. 21. and pointed out by John Baptist under this Name, Behold the Lamb of God ▪;
but his promise, and the predictions of the Prophets which have been since the world began, Luk. 1. 70. but now in the end of the world hath he appear'd to put away sinne by the Sacrifice of himself, Heb. 9. 26. He suffer'd between the two Evenings of the world, which was in his declination,
but his promise, and the predictions of the prophets which have been since the world began, Luk. 1. 70. but now in the end of the world hath he appeared to put away sin by the Sacrifice of himself, Hebrew 9. 26. He suffered between the two Evenings of the world, which was in his declination,
when he came that was our Evening, and the latter is to come, the dayes of his appearance are called often the last daies, and though that have another meaning, shewing the unalterableness of the Gospel-Ordinances, contrary to those of the Law,
when he Come that was our Evening, and the latter is to come, the days of his appearance Are called often the last days, and though that have Another meaning, showing the unalterableness of the Gospel ordinances, contrary to those of the Law,
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3. This paschal Lamb must be killed, the bloud taken into a basin, sprinkled with hysop, shall be on every door, the flesh rosted with fire not eaten raw or boyl'd in water, the head, the legs, the inwards, Exod. 12. 7, 8, 9, 22. and this may set forth unto us the unutterable sufferings of Christ, both in his soul and body, which the Scripture sets out to the life with such an emphasis of words, I mean especially those of his soul, scorched with the sense of Gods extream wrath, which are exprest by words extraordinary, NONLATINALPHABET, Sweating like drops of bloud, with expression of strong cries and tears;
3. This paschal Lamb must be killed, the blood taken into a basin, sprinkled with hyssop, shall be on every door, the Flesh roasted with fire not eaten raw or boiled in water, the head, the legs, the inward, Exod 12. 7, 8, 9, 22. and this may Set forth unto us the unutterable sufferings of christ, both in his soul and body, which the Scripture sets out to the life with such an emphasis of words, I mean especially those of his soul, scorched with the sense of God's extreme wrath, which Are expressed by words extraordinary,, Sweating like drops of blood, with expression of strong cries and tears;
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and executes Gods last plague upon them, in the mean time the Israelites were safe within the protection of blood, Exod. 12. 12, 13. and here is the safety of those Israelites; Believers that have applied by faith the blood of Jesus Christ,
and executes God's last plague upon them, in the mean time the Israelites were safe within the protection of blood, Exod 12. 12, 13. and Here is the safety of those Israelites; Believers that have applied by faith the blood of jesus christ,
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Hell, and wrath, and condemnation shall not touch them, When I see the blood (saith he) I'le pass over you, Exod. 12. 13, 23. nothing else will save you;
Hell, and wrath, and condemnation shall not touch them, When I see the blood (Says he) I'll pass over you, Exod 12. 13, 23. nothing Else will save you;
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5. After the Israelites had been secured from the stroke of that dismall night, then presently they march away, are hired by the Aegyptians to be gone, the four hundred and thirty years were out,
5. After the Israelites had been secured from the stroke of that dismal night, then presently they march away, Are hired by the egyptians to be gone, the four hundred and thirty Years were out,
and God being punctual in his times, finishes their captivity that hour, and begins to fulfill his promises that he had made to them of bringing them to their promised Land, Exod. 12. 31, 32, 33, &c. 41, 42. and here we see, that when a soul hath long lien in the base bondage under sinne and the devil,
and God being punctual in his times, Finishes their captivity that hour, and begins to fulfil his promises that he had made to them of bringing them to their promised Land, Exod 12. 31, 32, 33, etc. 41, 42. and Here we see, that when a soul hath long lain in the base bondage under sin and the Devil,
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but this must not be expected, that they should eat the Passeover and stay in Aegypt still, they must go out of their bondage, that are sprinkled with this blood by the blood of thy Covenant, I have sent out thy prisoners out of the pit wherein is no water, saith he in a like case, Zech. 9. 11. and haply this Type is yet to be fulfilled in the Gospel Churches, whom the Lord will deliver out of the hands of their oppressing tyrants, Pope or Turk, not by the Sword but Ordinances of his Covenant,
but this must not be expected, that they should eat the Passover and stay in Egypt still, they must go out of their bondage, that Are sprinkled with this blood by the blood of thy Covenant, I have sent out thy Prisoners out of the pit wherein is no water, Says he in a like case, Zechariah 9. 11. and haply this Type is yet to be fulfilled in the Gospel Churches, whom the Lord will deliver out of the hands of their oppressing Tyrants, Pope or Turk, not by the Sword but Ordinances of his Covenant,
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That which is said of the Paschal Lamb, Exod. 12. 46. is expresly applied to, and fulfilled in Christ, John 19. 36. So much for the Passeover as a Sacrifice,
That which is said of the Paschal Lamb, Exod 12. 46. is expressly applied to, and fulfilled in christ, John 19. 36. So much for the Passover as a Sacrifice,
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though often so called in transitu, and much contended for by Papists, For what Jew could ever have found out our Supper figured in that Passeover? and in what propriety can our Sacrament be the Sacrament of another? Christ is the res Sacramenti of theirs and ours, there they meet,
though often so called in transitu, and much contended for by Papists, For what Jew could ever have found out our Supper figured in that Passover? and in what propriety can our Sacrament be the Sacrament of Another? christ is the Rest Sacrament of theirs and ours, there they meet,
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First, The Passeover or Paschal Lamb, as killed and rosted, and the blood sprinkled was a Sacrifice, as eaten by the Israelites and feasted upon, it was a Sacrament,
First, The Passover or Paschal Lamb, as killed and roasted, and the blood sprinkled was a Sacrifice, as eaten by the Israelites and feasted upon, it was a Sacrament,
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and in after-times, both by Jewish Records, and by Scripture, I conceive it appears, 2 Chro. 35. 11. Ezra 6 20. that the Levites killed the Paschals, the Priests sprinkled the bloud on the Altar,
and in Aftertimes, both by Jewish Records, and by Scripture, I conceive it appears, 2 Chro 35. 11. Ezra 6 20. that the Levites killed the Paschals, the Priests sprinkled the blood on the Altar,
Had he not been a Sacrifice offer'd up for us, what profit had there been in eating and drinking sacramentally and spiritually that body and bloud? This consideration is of special remark, you feast upon a sacrifice, you live, you feed upon a sacrifice tolle Sacrificium. tolle Sacramentum, the mouth eats the Sacrament, the eye of faith discerns the sacrifice, Christ is the sacrifice, the Sacrament no sacrifice,
Had he not been a Sacrifice offered up for us, what profit had there been in eating and drinking sacramentally and spiritually that body and blood? This consideration is of special remark, you feast upon a sacrifice, you live, you feed upon a sacrifice Take Sacrificium. Take Sacramentum, the Mouth eats the Sacrament, the eye of faith discerns the sacrifice, christ is the sacrifice, the Sacrament no sacrifice,
and here the Reason must be Observed, why God did institute their Passeover, and our answerable Sacrament to consist in meat and drink, eating and drinking,
and Here the Reason must be Observed, why God did institute their Passover, and our answerable Sacrament to consist in meat and drink, eating and drinking,
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and the sacrifice represented, and feed upon the sacrifice represented, as well as the Sacrament representing, we then discern the Lords body. This is the first NONLATINALPHABET, de hoc plus intra.
and the sacrifice represented, and feed upon the sacrifice represented, as well as the Sacrament representing, we then discern the lords body. This is the First, de hoc plus intra.
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2. Their Passeover was instituted as an Ordinance for ever, for a memorial of their Deliverance in Aegypt, and their eduction out of it, a commemoration it was,
2. Their Passover was instituted as an Ordinance for ever, for a memorial of their Deliverance in Egypt, and their eduction out of it, a commemoration it was,
and to be Observed for ever, that is, in all succeeding generations, whiles their Polity and Religion stood, Exod. 12. 14, 24, 42. and therefore we read in Jewish Writers,
and to be Observed for ever, that is, in all succeeding generations, while their Polity and Religion stood, Exod 12. 14, 24, 42. and Therefore we read in Jewish Writers,
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and there is some foot-step or original of it, Exod. 26. 27. What mean you by this service, that in every company of Passeover-communicants, there was some one that rehearsed and made commemoration, Haggadah shet pesuch, the history of the Passeover,
and there is Some footstep or original of it, Exod 26. 27. What mean you by this service, that in every company of passover-communicants, there was Some one that rehearsed and made commemoration, Haggadah shet pesuch, the history of the Passover,
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and our deliverance thereby from worse then Aegypt, or destroying Angel, to be Observed and kept in minde by a lasting trophy or monument, viz ▪ our Supper:
and our deliverance thereby from Worse then Egypt, or destroying Angel, to be Observed and kept in mind by a lasting trophy or monument, videlicet ▪ our Supper:
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As often as ye eat this bread and drink this Cup, ye do shew forth the Lords death till he come, or ye do commemorate and with affection and thanksgiving set it forth,
As often as you eat this bred and drink this Cup, you do show forth the lords death till he come, or you do commemorate and with affection and thanksgiving Set it forth,
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3. Their Passeover in Aegypt was eaten in their several Families or societies, A Lamb for a hoUse, except it were too little, Exod. 12. 3, 4. and in after times when this was repeal'd, Deut. 16. 6, 7. and was confined to the place that God should chUse,
3. Their Passover in Egypt was eaten in their several Families or societies, A Lamb for a hoUse, except it were too little, Exod 12. 3, 4. and in After times when this was repealed, Deuteronomy 16. 6, 7. and was confined to the place that God should choose,
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Christ comes home to us, and yet this Supper ought as the Passeover to be eaten in societies, I know no Reason for one alone, there must be a NONLATINALPHABET, a company,
christ comes home to us, and yet this Supper ought as the Passover to be eaten in societies, I know no Reason for one alone, there must be a, a company,
How can there be a Communicant without a Communion, sed de hoc infra, not that the wals of a Church do make it a communion ▪ but a meeting of believers?
How can there be a Communicant without a Communion, sed de hoc infra, not that the walls of a Church do make it a communion ▪ but a meeting of believers?
4. Their Passeover was eaten with unlevened bread and sowre or bitter herbs, Exod. 12. 8. There are many circumstances and ceremonies found in the Jewish Authors about the searching out of all leven,
4. Their Passover was eaten with unleavened bred and sour or bitter herbs, Exod 12. 8. There Are many Circumstances and ceremonies found in the Jewish Authors about the searching out of all leven,
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and the bitter herbs were in constant Use, the unlevened bread remembred them, what haste they went out of Aegypt in, Exod. 12. 34. and the bitter herbs, what affliction and bondage they had suffer'd, and further they saw not;
and the bitter herbs were in constant Use, the unleavened bred remembered them, what haste they went out of Egypt in, Exod 12. 34. and the bitter herbs, what affliction and bondage they had suffered, and further they saw not;
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They must remember their bondage under sinne, not with delight but bitterness, and feel the sowr taste of their former wayes, as sinners contrite and broken;
They must Remember their bondage under sin, not with delight but bitterness, and feel the sour taste of their former ways, as Sinners contrite and broken;
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a secure hypocrite, a filthy swine not purged from sinne, to think to have Christ and his sinne too, to be pardon'd and not purged, to be saved and not sanctified;
a secure hypocrite, a filthy Swine not purged from sin, to think to have christ and his sin too, to be pardoned and not purged, to be saved and not sanctified;
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and staff in hand, and ye shall eat in haste, Exod. 12. 11. and therefore standing as ready to be instantly on their march to leave the Land of Aegypt, and go to seek their promised countrey, which signifies to us, that we must receive Christ and his bloud with intention and purpose to leave the dominions of Pharaoh, the Kingdom, service and bondage of sinne,
and staff in hand, and you shall eat in haste, Exod 12. 11. and Therefore standing as ready to be instantly on their march to leave the Land of Egypt, and go to seek their promised country, which signifies to us, that we must receive christ and his blood with intention and purpose to leave the Dominions of Pharaoh, the Kingdom, service and bondage of sin,
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and our loyns girded up, as men resolving to march, and begin a new and holy life, Henceforth not to serve sin, Rom. 6. 6. But of this I spake before.
and our loins girded up, as men resolving to march, and begin a new and holy life, Henceforth not to serve since, Rom. 6. 6. But of this I spoke before.
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If any did remain it must be burnt with fire, Exod. 11. 9, 10. the flesh must be eaten, not a bone broken, Numb. 9. 12. This shews, that Christ is all meat, there is no offal in him, there is variety of nourishment for all our Uses, righteousness,
If any did remain it must be burned with fire, Exod 11. 9, 10. the Flesh must be eaten, not a bone broken, Numb. 9. 12. This shows, that christ is all meat, there is no offal in him, there is variety of nourishment for all our Uses, righteousness,
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and tearing the Creed, Article from Article, and nothing left, untill the morning, tels us, That in the morning-light of the Gospel, all those shadows should be abolisht and disclaimed,
and tearing the Creed, Article from Article, and nothing left, until the morning, tells us, That in the Morning light of the Gospel, all those shadows should be abolished and disclaimed,
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9. 7. where the instance is of some unclean by the dead, but it extendeth to other uncleanness, leprous or menstruous, &c. Joseph. de bello lib. 7. cap.
9. 7. where the instance is of Some unclean by the dead, but it extendeth to other uncleanness, leprous or menstruous, etc. Joseph. de bello lib. 7. cap.
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1. The uncircumcised that are strangers and foreiners to the Church, and not initiated by the first Sacrament of Baptism, no person of what condition soever that is unbaptized can come to the Supper,
1. The uncircumcised that Are Strangers and foreigners to the Church, and not initiated by the First Sacrament of Baptism, no person of what condition soever that is unbaptized can come to the Supper,
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It was never known in the old Church, that an uncircumcised person, nor in the Gospel-Church that an unbaptized, did partake of either of the Suppers, theirs or ours,
It was never known in the old Church, that an uncircumcised person, nor in the Gospel-church that an unbaptized, did partake of either of the Suppers, theirs or ours,
2. The domesticks that are of the hoUse, that are circumcised Israelites, yet if they be at the time of the Passeover unclean, they may not eat it, was a case came into Question thus, some were unclean, put the case to Moses, he respited the decision till he had asked of the Lord,
2. The domestics that Are of the hoUse, that Are circumcised Israelites, yet if they be At the time of the Passover unclean, they may not eat it, was a case Come into Question thus, Some were unclean, put the case to Moses, he respited the decision till he had asked of the Lord,
8. There were in the first Passeover in Aegypt, Used and commanded by express word, certain rituals or occasionals, which as Jewish Writers and practice shews, were omitted and not Used in after-times.
8. There were in the First Passover in Egypt, Used and commanded by express word, certain rituals or occasionals, which as Jewish Writers and practice shows, were omitted and not Used in Aftertimes.
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As 1. The eating in dispersed hoUses, afterward in Jerusalem only. 2. The taking up the Lamb four dayes before, which we reade not of afterward. 3. The striking of the door-posts with the bloud. 4. The not going out of the hoUse that night, which in aftertimes Christ and his Disciples did. 5. The eating it in travelling posture in procinctu, with staves, &c. which we finde our Saviour,
As 1. The eating in dispersed hoUses, afterwards in Jerusalem only. 2. The taking up the Lamb four days before, which we read not of afterwards. 3. The striking of the door-posts with the blood. 4. The not going out of the hoUse that night, which in Aftertimes christ and his Disciples did. 5. The eating it in traveling posture in procinctu, with staves, etc. which we find our Saviour,
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for in our Supper the Lord celebrated and instituted it at night, in or at the end of the paschal and common supper. 2. In unlevened bread. 3. Late at night. 4. In a gesture of discumbency, a leaning or lying posture, Joh. 3. 13. 5. In a chamber of a private hoUse. 6. Without presence of any woman. 7. Consecrating, a blessing the bread and the Cup severally and apart. 8. Singing the hymne at the close of all,
for in our Supper the Lord celebrated and instituted it At night, in or At the end of the paschal and Common supper. 2. In unleavened bred. 3. Late At night. 4. In a gesture of discumbency, a leaning or lying posture, John 3. 13. 5. In a chamber of a private hoUse. 6. Without presence of any woman. 7. Consecrating, a blessing the bred and the Cup severally and apart. 8. Singing the hymn At the close of all,
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And what then? Do they oblige to a hairs breadth all after-ages? Do they that impose any one of these themselves hold to all of them? Shall we be supercilious and superstitious in Observing all occasional or local customs? Why do we not appear in sackcloth at our Fasts? Where is that osculum pacis? As the Apostle said about the length of hair,
And what then? Do they oblige to a hairs breadth all Afterages? Do they that impose any one of these themselves hold to all of them? Shall we be supercilious and superstitious in Observing all occasional or local customs? Why do we not appear in Sackcloth At our Fasts? Where is that osculum pacis? As the Apostle said about the length of hair,
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I here make an end, though in this Point, and in this Lamb, which was served in with Legs and Purtenance, I might finde out other lesser Resemblances, which I shall not;
I Here make an end, though in this Point, and in this Lamb, which was served in with Legs and Purtenance, I might find out other lesser Resemblances, which I shall not;
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but now is a place of small note, being together with other Cities mentioned in the New Testament, swallowed up by that great Leviathan of the Land, the Turkish Empire.
but now is a place of small note, being together with other Cities mentioned in the New Testament, swallowed up by that great Leviathan of the Land, the Turkish Empire.
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and spiritual endowments, but their beauty was blemisht with as great blots, schisms, 1 Cor. 1. 11. Denial of the Resurrection of the dead by some of them, 1 Cor. 15. 12. and in this Chapter with a grand abUse of that high and precious Ordinance the Supper of the Lord with ordinary and unwashen hands, polluting it with their own intemperance and drunkenness, not brought from their own homes,
and spiritual endowments, but their beauty was blemished with as great blots, schisms, 1 Cor. 1. 11. Denial of the Resurrection of the dead by Some of them, 1 Cor. 15. 12. and in this Chapter with a grand abUse of that high and precious Ordinance the Supper of the Lord with ordinary and unwashen hands, polluting it with their own intemperance and Drunkenness, not brought from their own homes,
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or from the Tavern to the Table, but Used at the very Table it self, which that you may understand, you may take notice, that it was an ancient custom, NONLATINALPHABET, saith Zonaras in Concil. 6. in Trullo.
or from the Tavern to the Table, but Used At the very Table it self, which that you may understand, you may take notice, that it was an ancient custom,, Says Zonaras in Council. 6. in Trullo.
in the Primitive times, that the rich and wealthier sort of Christians did by a common purse or contributions, furnish out solemn feasts in the very meeting places,
in the Primitive times, that the rich and wealthier sort of Christians did by a Common purse or contributions, furnish out solemn feasts in the very meeting places,
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or Churches, and there sit down promiscuously the rich and poor, which feasts were called NONLATINALPHABET, Feasts of Love, or Brotherly-charity, to testifie the intimate affection of Christians among themselves.
or Churches, and there fit down promiscuously the rich and poor, which feasts were called, Feasts of Love, or brotherly-charity, to testify the intimate affection of Christians among themselves.
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It's plain, that the Heathens at their Sacrifice had their festival entertainments, NONLATINALPHABET, in their Idols Temple, that the Jews in their Eucharistical Sacrifices feasted before the Lord, God as it were entertaining them to eat and drink with him,
It's plain, that the heathens At their Sacrifice had their festival entertainments,, in their Idols Temple, that the jews in their Eucharistical Sacrifices feasted before the Lord, God as it were entertaining them to eat and drink with him,
and so by imitation very obvious, the Christians had taken up a custome of feasting at their religious meetings, at which entertainments no Heathens were present,
and so by imitation very obvious, the Christians had taken up a custom of feasting At their religious meetings, At which entertainments no heathens were present,
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and thereupon they suspected and scandalized the Christians for these feasts, de pabulo crudae & post convivium mesto that they eat and drunk the flesh and bloud of a childe,
and thereupon they suspected and scandalized the Christians for these feasts, de pabulo crudae & post Convivium mesto that they eat and drunk the Flesh and blood of a child,
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for they fomented their schismes and parties, even at these feasts, one party and their faction sorting themselves together in one corner, another at another,
for they fomented their schisms and parties, even At these feasts, one party and their faction sorting themselves together in one corner, Another At Another,
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and suffered to starve, while they were filling themselves, and which was worst of all, they were intemperate at their feasts, eating and drinking excessively, one is hungry, another is drunken, vers.
and suffered to starve, while they were filling themselves, and which was worst of all, they were intemperate At their feasts, eating and drinking excessively, one is hungry, Another is drunken, vers.
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21. The word may signifie had drank liberally; as it's said of Joseph and his brethren, Gen 43. ult. and as the word is Used, John 2. 10. The Summe is, there was
21. The word may signify had drank liberally; as it's said of Joseph and his brothers, Gen 43. ult. and as the word is Used, John 2. 10. The Sum is, there was
1. Siding and sorting themselves into parties with their messes and dishes of good cheer, each faction by themselves, vers. 18. which is contrary to the nature or name of NONLATINALPHABET, Feasts of Love.
1. Siding and sorting themselves into parties with their Messes and Dishes of good cheer, each faction by themselves, vers. 18. which is contrary to the nature or name of, Feasts of Love.
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2. Here was a slighting and laying aside the poor Christians that could send in nothing, contrary to the nature of a religious communion, ver. 28, 22. 3. Here was intemperance and excess, ver. 21. contrary to Christian sobriety.
2. Here was a slighting and laying aside the poor Christians that could send in nothing, contrary to the nature of a religious communion, ver. 28, 22. 3. Here was intemperance and excess, ver. 21. contrary to Christian sobriety.
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5. With these juncats and feasts they joyn'd the celebration of the Lords-Supper, Mensis suis pascebant, saith Austin. Epist. 118. and therefore the Apostle tels them, they defaced it, vers. 21. This is not to eat the Lords-Supper, for quod non ritè fit, fieri non dicitur;
5. With these juncats and feasts they joined the celebration of the Lord's supper, Mensis suis pascebant, Says Austin. Epistle 118. and Therefore the Apostle tells them, they defaced it, vers. 21. This is not to eat the Lord's supper, for quod non ritè fit, fieri non dicitur;
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and he doth therefore set forth the Lords institution of the Supper, vers. 23. that they might see the bare and naked nature of it, one thing is doubtfull,
and he does Therefore Set forth the lords Institution of the Supper, vers. 23. that they might see the bore and naked nature of it, one thing is doubtful,
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as in Christs last Supper, the paschal Lamb was first eaten, and the Cup was taken after Supper, vers. 25. and the unworthy coming to it, mentioned v. 29. and the punishment of this Church for their unworthiness, vers. 30 argues, That their feasting first had unfitted them for the participation of this Ordinance,
as in Christ last Supper, the paschal Lamb was First eaten, and the Cup was taken After Supper, vers. 25. and the unworthy coming to it, mentioned v. 29. and the punishment of this Church for their unworthiness, vers. 30 argues, That their feasting First had unfitted them for the participation of this Ordinance,
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and that is true, for after-times, for the reproof of the Apostle haply had removed the feast unto the last place for good Reasons ▪ but the feasts were not quite removed out of the Churches of Greece and Africk, where we finde them continuing:
and that is true, for Aftertimes, for the reproof of the Apostle haply had removed the feast unto the last place for good Reasons ▪ but the feasts were not quite removed out of the Churches of Greece and Africa, where we find them Continuing:
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Insomuch as the Synod of Laodicea which was about three hundred years after Christ, and before the Nicene Councel, made a Canon, cap. 22. NONLATINALPHABET, &c. That it is not fit the Agapae should be in Churches or publick places of worship,
Insomuch as the Synod of Laodicea which was about three hundred Years After christ, and before the Nicene Council, made a Canon, cap. 22., etc. That it is not fit the Agapae should be in Churches or public places of worship,
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nor the caUse and Reason of the Corinthians coming unworthily to the Lords-Table, and so I have set up a light in the entry, by which you may finde the way into the better understanding of all that follows in this Chapter, wherein he sets the Lords Supper to rights, which was drowned in a feast;
nor the caUse and Reason of the Corinthians coming unworthily to the Lords-Table, and so I have Set up a Light in the entry, by which you may find the Way into the better understanding of all that follows in this Chapter, wherein he sets the lords Supper to rights, which was drowned in a feast;
and then exhorts them to make it a Communion and not a Division, as they had done, Tarry one for another, vers. 33. and to prevent the intemperance of publick Feasts, he bids them,
and then exhorts them to make it a Communion and not a Division, as they had done, Tarry one for Another, vers. 33. and to prevent the intemperance of public Feasts, he bids them,
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therefore it is of free Observation and Use, yet the custom of coming fasting had spread over the universal Church in Austins time, Per universum orbem, mosiste servatur;
Therefore it is of free Observation and Use, yet the custom of coming fasting had spread over the universal Church in Austins time, Per universum orbem, mosiste servatur;
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Chrysostem speaks too highly of it, NONLATINALPHABET, that thou mayest be worthy to receive, for setting it aside as any piece of spiritual preparation,
Chrysostem speaks too highly of it,, that thou Mayest be worthy to receive, for setting it aside as any piece of spiritual preparation,
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It was not above twenty or thirty year from the nativity or birth of this Ordinance when this Epistle was written, it was nothing so long from the birth or foundation of this Church to this time.
It was not above twenty or thirty year from the Nativity or birth of this Ordinance when this Epistle was written, it was nothing so long from the birth or Foundation of this Church to this time.
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so they would be called, but falsly, saith Irenaeus, to corrupt the Doctrine; and it was betimes that the Devil set his foot in this most excellent Ordinance,
so they would be called, but falsely, Says Irnaeus, to corrupt the Doctrine; and it was betimes that the devil Set his foot in this most excellent Ordinance,
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and from first to last there have been scarce any times wherein some soil hath not cleaved to this Sacrament, every Age adding or declaring somewhat, till it became a monster, unlike it self in the Romish Masse, which is a Masse of Idolatry and abomination, a very abomination of desolation to this Ordinance, the stamp of Christs institution being so defaced, that he that minted it cannot own his own coyn;
and from First to last there have been scarce any times wherein Some soil hath not cleaved to this Sacrament, every Age adding or declaring somewhat, till it became a monster, unlike it self in the Romish Mass, which is a Mass of Idolatry and abomination, a very abomination of desolation to this Ordinance, the stamp of Christ Institution being so defaced, that he that minted it cannot own his own coin;
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and if men would be tampering while the Apostles lived, what would they do after? If I should say, that the unhappiest and oldest weeds have grown in this Garden, I should not speak far wide;
and if men would be tampering while the Apostles lived, what would they do After? If I should say, that the unhappiest and oldest weeds have grown in this Garden, I should not speak Far wide;
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The Apostle doth not command those that were pure from these abUses to separate from their Communion with the rest, whom he reproves for their sinne of coming unworthily. We know not who,
The Apostle does not command those that were pure from these Abuses to separate from their Communion with the rest, whom he reproves for their sin of coming unworthily. We know not who,
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but he that reproves schism doth not command separation; He assayes the cure another way, 1. By setting the Ordinance right according to Christs Institution.
but he that reproves Schism does not command separation; He assays the cure Another Way, 1. By setting the Ordinance right according to Christ Institution.
then, Come out from among them, and be ye separate, 1 Cor. 6. 16, 17. You have an old and famous example in them that left all to go to Jerusalem when Jereboam set up his Calves,
then, Come out from among them, and be you separate, 1 Cor. 6. 16, 17. You have an old and famous Exampl in them that left all to go to Jerusalem when Jeroboam Set up his Calves,
If they bring corrupt Doctrine, hoUse them not, salute them not, Epist. a. John 10. for that makes you partaker in their sinne, vers. 11. If their works be unfruitfull works of darkness, be not partakers with them, have no fellowship with their workes, Ephes. 5. 7, 11.
If they bring corrupt Doctrine, hoUse them not, salute them not, Epistle a. John 10. for that makes you partaker in their sin, vers. 11. If their works be unfruitful works of darkness, be not partakers with them, have no fellowship with their works, Ephesians 5. 7, 11.
and therefore we read not this word, Come forth, in any of those Epistles written to the seven Churches, Revel. 2. & 3. against which Christ saith, He hath such and such things;
and Therefore we read not this word, Come forth, in any of those Epistles written to the seven Churches, Revel. 2. & 3. against which christ Says, He hath such and such things;
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Shall the sons of God, the Angels, forsake the Lords presence, becaUse Satan comes also amongst them? Job 1. 6. Must Shem and Japhet leap out of Noahs Ark,
Shall the Sons of God, the Angels, forsake the lords presence, Because Satan comes also among them? Job 1. 6. Must Shem and Japheth leap out of Noahs Ark,
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Would not our Saviour rather have sent for John Baptist to have baptized him, rather than himself have come from Nazareth to Bethabara, which some compute fourteen Dutch miles, that's of ours fifty six? If that generation of vipers that came also to Johns Baptism, had either polluted the water,
Would not our Saviour rather have sent for John Baptist to have baptised him, rather than himself have come from Nazareth to Bethabara, which Some compute fourteen Dutch miles, that's of ours fifty six? If that generation of vipers that Come also to Johns Baptism, had either polluted the water,
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The abUses reproved were such as depraved the Ordinance, and the corruptions such as put themselves forth in the Communicants at the very time of their participation.
The Abuses reproved were such as depraved the Ordinance, and the corruptions such as put themselves forth in the Communicants At the very time of their participation.
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Their corruptions which at all times are blame-worthy, as divisions, intemperance, slighting the poor brethren, do now appear most odious and unsuitable, I note hereupon, That sinne never doth us more hurt than in frustrating and disabling the Use and fruit of Ordinances.
Their corruptions which At all times Are blameworthy, as divisions, intemperance, slighting the poor brothers, do now appear most odious and unsuitable, I note hereupon, That sin never does us more hurt than in frustrating and disabling the Use and fruit of Ordinances.
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The meeting of the Church is the greatest meeting in the world, the irreverent Use of the Lords Supper, call'd for a sudden Reformation, Other things, saith the Apostle, will I set in order when I come, vers.
The meeting of the Church is the greatest meeting in the world, the irreverent Use of the lords Supper, called for a sudden Reformation, Other things, Says the Apostle, will I Set in order when I come, vers.
ult. but this cannot stay, it's a matter of importance, that the reverence of this Ordinance be preserv'd, bring not hither then the behaviour of a Tavern,
ult. but this cannot stay, it's a matter of importance, that the Reverence of this Ordinance be preserved, bring not hither then the behaviour of a Tavern,
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This very Doctrine he had taught them by word of mouth, but now upon occasion of their swerving from it, he repeats and writes them a copy of it for perpetual memory.
This very Doctrine he had taught them by word of Mouth, but now upon occasion of their swerving from it, he repeats and writes them a copy of it for perpetual memory.
Beza is in this place a Hypercritick from the word NONLATINALPHABET not NONLATINALPHABET, and will have it thus, Ut à Domino profectum, I received it upon report, as from the Lord:
Beza is in this place a hypercritic from the word not, and will have it thus, Ut à Domino profectum, I received it upon report, as from the Lord:
1. The best way to redress and remedy abUses and corruptions crept into this Ordinance, is to reduce it to the Lords Institution. This the Apostle here doth, having opened the nature of the disease, he applies this medicine, For I have received of the Lord, &c. Our Saviour had Used this way upon the Question of Divorce, which was grown very abusive,
1. The best Way to redress and remedy Abuses and corruptions crept into this Ordinance, is to reduce it to the lords Institution. This the Apostle Here does, having opened the nature of the disease, he Applies this medicine, For I have received of the Lord, etc. Our Saviour had Used this Way upon the Question of Divorce, which was grown very abusive,
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he tries it by the standard of the first institution, yea though the authority and antiquity of Moses was pleaded, But, saith Christ, from the beginning it was not so, Mat. 19. 8. Though errour be old, yet truth is first.
he tries it by the standard of the First Institution, yea though the Authority and antiquity of Moses was pleaded, But, Says christ, from the beginning it was not so, Mathew 19. 8. Though error be old, yet truth is First.
All corruptions of Ordinances are deviations from their institution, and therefore the false copy must be corrected by the true original, The institution of Christ is the certain Rule;
All corruptions of Ordinances Are deviations from their Institution, and Therefore the false copy must be corrected by the true original, The Institution of christ is the certain Rule;
He instituted it as a Sacrament of his body and blood for spiritual repast, therefore your intemperance and common Use of it at your feasts, is not agreeable to the nature and Use of it,
He instituted it as a Sacrament of his body and blood for spiritual repast, Therefore your intemperance and Common Use of it At your feasts, is not agreeable to the nature and Use of it,
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The institution shews the nature and Use of it, and abides as a perpetual Rule, He took bread, he blest, he broke, he gave, &c. His celebration of it was by Reason of the Passeover attended by very many occasional circumstances,
The Institution shows the nature and Use of it, and abides as a perpetual Rule, He took bred, he blessed, he broke, he gave, etc. His celebration of it was by Reason of the Passover attended by very many occasional Circumstances,
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after Supper, in a private room, in such a gesture, to such a number, in unlevened bread, &c. It's no corruption to vary in these occasional circumstances,
After Supper, in a private room, in such a gesture, to such a number, in unleavened bred, etc. It's no corruption to vary in these occasional Circumstances,
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I show'd you before out of Jewish Writers, That the Passeover of after-times, even that of Christ varied in such particulars from the first Passeover in Egypt, without corruption,
I showed you before out of Jewish Writers, That the Passover of Aftertimes, even that of christ varied in such particulars from the First Passover in Egypt, without corruption,
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It is universalis notio, saith Chamier, an universal notion that the circumstances of an individual action be distinguisht from those that pertain to the Law thereof,
It is Universalis notio, Says Chamier, an universal notion that the Circumstances of an Individu actium be distinguished from those that pertain to the Law thereof,
What is superstition but to make that necessary which is indifferent, and that a part of worship which is an accident to it? So Constantine the Emperour defer'd his Baptism,
What is Superstition but to make that necessary which is indifferent, and that a part of worship which is an accident to it? So Constantine the Emperor deferred his Baptism,
See the difference between Christ and Paul in this matter of delivery to the Church, in Matth. 5. 21, 31, 33. Ye have heard it hath been said of old thus and thus, But I say to you;
See the difference between christ and Paul in this matter of delivery to the Church, in Matthew 5. 21, 31, 33. You have herd it hath been said of old thus and thus, But I say to you;
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The Apostles were of high authority in the Church of Christ, first Apostles, saith the Text, 1 Cor. 12. 28. yet they were but receivers, there was a higher authority which they advance, I have received from the Lord;
The Apostles were of high Authority in the Church of christ, First Apostles, Says the Text, 1 Cor. 12. 28. yet they were but Receivers, there was a higher Authority which they advance, I have received from the Lord;
and here alone our faith stands, and is quietly setled, so in the Commonwealth, you receive a warrant from the Constable, a meaner man then you, he from the Justice, he from the Councel, they from the supream power.
and Here alone our faith Stands, and is quietly settled, so in the Commonwealth, you receive a warrant from the Constable, a meaner man then you, he from the justice, he from the Council, they from the supreme power.
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And what need or Reason was there that he should avouch his receiving the Doctrine of this Sacrament from the Lord? Was it for that he wrote to the Corinthians, a proud and stomackfull people that had his person in some contempt in comparison of their preachers, who by their tinkling eloquence led them by the ears into captivity,
And what need or Reason was there that he should avouch his receiving the Doctrine of this Sacrament from the Lord? Was it for that he wrote to the Corinthians, a proud and stomachful people that had his person in Some contempt in comparison of their Preachers, who by their tinkling eloquence led them by the ears into captivity,
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He that believes to receive a soul-benefit from an outward Ordinance of eating and drinking bread and wine, had need to see good ground for his believing,
He that believes to receive a soul-benefit from an outward Ordinance of eating and drinking bred and wine, had need to see good ground for his believing,
and I washt, and do see, Joh. 9. 15. That the Apostle delivered to the Church what he had received from the Lord also delivered unto you, ( Et omnibus Ecc esiis meo ministerio fundatis ) and all Churches founded by my Ministry;
and I washed, and do see, John 9. 15. That the Apostle Delivered to the Church what he had received from the Lord also Delivered unto you, (Et omnibus ecc esiis meo Ministerio fundatis) and all Churches founded by my Ministry;
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He that will institute a Sacrament makes himself a God, saith Peter Martyr, Had he not received he had wanted authority? Had he not delivered, he had wanted faithfulness and honesty,
He that will institute a Sacrament makes himself a God, Says Peter Martyr, Had he not received he had wanted Authority? Had he not Delivered, he had wanted faithfulness and honesty,
as they received their errand by the same spirit, and the same inspiration that he received this Doctrine from the Lord, he also delivered it to the Church.
as they received their errand by the same Spirit, and the same inspiration that he received this Doctrine from the Lord, he also Delivered it to the Church.
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and so Mahomet that impostor, that set up or devised the heathenish Theology or Worship, they feigned a conversation with some god or goddess, a spirit, that their votes might be received of the people with awe and credit;
and so Mahomet that impostor, that Set up or devised the Heathenish Theology or Worship, they feigned a Conversation with Some god or goddess, a Spirit, that their votes might be received of the people with awe and credit;
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for the conscience of man stoops to none but God, from whom we are assured by the Apostle that we have this Ordinance, That I received, I also delivered to you.
for the conscience of man stoops to none but God, from whom we Are assured by the Apostle that we have this Ordinance, That I received, I also Delivered to you.
How easily do corruptions steal in? How soon do we forget the Law of Ordinances and institutions of Christ? It could not be many years since he had delivered the manner of this Ordinance, and now he repeats it in writing:
How Easily do corruptions steal in? How soon do we forget the Law of Ordinances and institutions of christ? It could not be many Years since he had Delivered the manner of this Ordinance, and now he repeats it in writing:
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if all the Greek Law givers or Poets be compared with him, they are but ( heri aut nudius tertius saith Cunaeus and Josephus ) as of yesterday, hundreds of years before the Trojan war,
if all the Greek Law givers or Poets be compared with him, they Are but (Heri Or nudius tertius Says Cunaeus and Josephus) as of yesterday, hundreds of Years before the Trojan war,
and hereof we have the benefit, Codicem portat Judaeus unde credat Christianus, The Jew saith Austin, though himself an unbeliever is our Library-keeper,
and hereof we have the benefit, Codicem Portat Judaeus unde Credat Christian, The Jew Says Austin, though himself an unbeliever is our Library-keeper,
Nor would the Lord let the New Testament be unwritten, which in the wide world, over which the Gospel spreads, would have been mangled and transfigured into a thousand shapes.
Nor would the Lord let the New Testament be unwritten, which in the wide world, over which the Gospel spreads, would have been mangled and transfigured into a thousand shapes.
and to bring Christ unto a lower rank, and therefore he Uses their very words NONLATINALPHABET and NONLATINALPHABET which they had in Plato and Pythagoras his School,
and to bring christ unto a lower rank, and Therefore he Uses their very words and which they had in Plato and Pythagoras his School,
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and we get it by the abUses and corruptions reigning then in Corinth, upon occasion of their sin, the whole Church hath gained a Rule for ever, I had almost said,
and we get it by the Abuses and corruptions reigning then in Corinth, upon occasion of their since, the Whole Church hath gained a Rule for ever, I had almost said,
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The safest, simplest, certainest Rule by which a Communicant may examine himself, whether he come worthily to this Table, is to do it by the nature, Use and end of the Lords Supper.
The Safest, simplest, certainest Rule by which a Communicant may examine himself, whither he come worthily to this Table, is to do it by the nature, Use and end of the lords Supper.
The Apostle had found great fault with the Corinthians manner of communicating, to prevent which he gives one short Rule in these words, Let a man examine himself;
The Apostle had found great fault with the Corinthians manner of communicating, to prevent which he gives one short Rule in these words, Let a man examine himself;
For if a man do rightly calculate, he shall finde that here is presented and represented the closest union and communion of the soul with Christ, the most spiritual intimacy, the most humbling and passionate prospect of a broken Christ, the most refreshing water that runs out of that smitten Rock, the most real exhibition and affording of this to me;
For if a man do rightly calculate, he shall find that Here is presented and represented the closest Union and communion of the soul with christ, the most spiritual intimacy, the most humbling and passionate prospect of a broken christ, the most refreshing water that runs out of that smitten Rock, the most real exhibition and affording of this to me;
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for the manner of it, and then what doth this bespeak? Doth a feast so set forth bespeak a swine? Are Superstition, Ignorance, Prophaneness, fit garments to come in to such a Supper? Are those Christ-killing-sinnes of ours, which caUsed this breaking of him, fit companions for us to bring to the eating of him? That is,
for the manner of it, and then what does this bespeak? Does a feast so Set forth bespeak a Swine? are Superstition, Ignorance, Profaneness, fit garments to come in to such a Supper? are those christ-killing-sins of ours, which caUsed this breaking of him, fit Sodales for us to bring to the eating of him? That is,
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and this is Chemnitius his Rule for examination, whom a great man of this Nation saith, to be the best Scholar of all the Lutherans (Sic inquit Montacut. origenes. )
and this is Chemnitz his Rule for examination, whom a great man of this nation Says, to be the best Scholar of all the Lutherans (Sic inquit Montacute. Origenes.)
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but in the upper ▪ room, where Christ celebrated the first Supper, and gave forth a hoc facite, This do as oft as ye do it, hoc facite, is as much as, See that ye make or do all things according to the pattern;
but in the upper ▪ room, where christ celebrated the First Supper, and gave forth a hoc Facite, This do as oft as you do it, hoc Facite, is as much as, See that you make or do all things according to the pattern;
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and in after-times to do This, Do this in remembrance of me, and yet our Lord Christ would have his Ordinances administred NONLATINALPHABET decently. Clemens the ancientest of Fathers in his Epistle to these Corinthians, hath an excellent saying, NONLATINALPHABET, We ought to do all those things orderly which our Master hath commanded us to do;
and in Aftertimes to do This, Do this in remembrance of me, and yet our Lord christ would have his Ordinances administered decently. Clemens the Ancientest of Father's in his Epistle to these Corinthians, hath an excellent saying,, We ought to do all those things orderly which our Master hath commanded us to do;
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For Christ himself was no friend to slovenliness, or loathsome nastiness (as one observes) out of that Mark 14. 15. He shall shew you an upper room furnished and prepared;
For christ himself was no friend to slovenliness, or loathsome nastiness (as one observes) out of that Mark 14. 15. He shall show you an upper room furnished and prepared;
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and therefore this Sacrament hath been filled with many devices, and long groaned under their inventions, which after long possession plead prescription,
and Therefore this Sacrament hath been filled with many devices, and long groaned under their Inventions, which After long possession plead prescription,
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Why should the Papist give into the mouth of his Communicant a whole wafer, but that he is afraid to break the bread least some loose crums should fall? Why doth he cheat the people wholly of the Cup,
Why should the Papist give into the Mouth of his Communicant a Whole wafer, but that he is afraid to break the bred lest Some lose crumbs should fallen? Why does he cheat the people wholly of the Cup,
and more scrupulous than Christ, at whose breaking bread there might fall crums, and in the Apostles drinking, drops from the cup? Superstition is foolish, that pretends holiness,
and more scrupulous than christ, At whose breaking bred there might fallen crumbs, and in the Apostles drinking, drops from the cup? Superstition is foolish, that pretends holiness,
if this be denied (as it is by some) I shall at present affirm but this, That the reverend and most ancient Father Justin Martyr in his second Apology to the Roman Emperour, written about fifty years after the death of John the Apostle, sets out (as I shall shew you) the full manner of their administration of this Sacrament,
if this be denied (as it is by Some) I shall At present affirm but this, That the reverend and most ancient Father Justin Martyr in his second Apology to the Roman Emperor, written about fifty Years After the death of John the Apostle, sets out (as I shall show you) the full manner of their administration of this Sacrament,
and therein saith, the NONLATINALPHABET, or Minister, doth pour forth prayer, and gives thanks over the bread and wine, which (I can give no account of private corners) hath been practised in the Christian Churches, till this very time and year, being 1500 years at least.
and therein Says, the, or Minister, does pour forth prayer, and gives thanks over the bred and wine, which (I can give no account of private corners) hath been practised in the Christian Churches, till this very time and year, being 1500 Years At least.
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The Minister takes the bread, and likewise takes the Cup. He gives thanks or blesseth over the Bread and Cup He breaks the Bread, he saith, Take ye, eat ye, drink ye.
The Minister Takes the bred, and likewise Takes the Cup. He gives thanks or Blesses over the Bred and Cup He breaks the Bred, he Says, Take you, eat you, drink you.
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He must come with hunger and thirst for strength and refreshment, for he doth come to a Table to eat and drink the staff of bread the cordial cheering wine;
He must come with hunger and thirst for strength and refreshment, for he does come to a Table to eat and drink the staff of bred the cordial cheering wine;
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This strength and nourishment is by vertue of his union with Christ himself, and communion, therefore he comes to eat the very body, and drink the very bloud of Christ;
This strength and nourishment is by virtue of his Union with christ himself, and communion, Therefore he comes to eat the very body, and drink the very blood of christ;
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He comes as a confederate with God, to receive the seal, or as a Legator to receive a Legacy bequeath'd by Will, viz. Christ and remission of sins in Christ,
He comes as a confederate with God, to receive the seal, or as a Legator to receive a Legacy bequeathed by Will, viz. christ and remission of Sins in christ,
another eating and drinking than of bread and wine, viz. the taking to himself, and the spiritual and intimate application of Christs body and bloud, For he discerns the Lords body, and therefore comes as a consecrated person to consecrated elements, to broken bread with a broken heart, full of affections,
Another eating and drinking than of bred and wine, viz. the taking to himself, and the spiritual and intimate application of Christ body and blood, For he discerns the lords body, and Therefore comes as a consecrated person to consecrated elements, to broken bred with a broken heart, full of affections,
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and so Paul, who received of the Lord, and delivered unto them the institution of Christ, hath set to rights both the Ordinance, and the Corinthian Communicant.
and so Paul, who received of the Lord, and Delivered unto them the Institution of christ, hath Set to rights both the Ordinance, and the Corinthian Communicant.
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CHAP. III. That the Lord Jesus is the Authour of this Sacrament. 1 COR. 11. 23. That the Lord Jesus, &c. I Shall follow the track of the Apostle, who goes before me in the two points I am to entreat upon.
CHAP. III. That the Lord jesus is the Author of this Sacrament. 1 COR. 11. 23. That the Lord jesus, etc. I Shall follow the track of the Apostle, who Goes before me in the two points I am to entreat upon.
Of these in order, and with what brevity I can, contenting my self to speak in decimo sexto, what might be spoken in folio, in hope that your proficiency by your former most worthy teachers, may excUse me the labour of so large a volume.
Of these in order, and with what brevity I can, contenting my self to speak in decimo sexto, what might be spoken in folio, in hope that your proficiency by your former most worthy Teachers, may excUse me the labour of so large a volume.
Institution is as necessary to a Sacrament, as superscription is to money, for it is created NONLATINALPHABET, of things that did not appear, Sacraments are of that rank of things, Quae nihil sunt sine institutione, saith Chamier, they were bread and wine indeed before,
Institution is as necessary to a Sacrament, as superscription is to money, for it is created, of things that did not appear, Sacraments Are of that rank of things, Quae nihil sunt sine Institution, Says Chamier, they were bred and wine indeed before,
What was a piece of brasse to the healing of a mortal sting? Nothing, till God put an Use upon it, that all that lookt to it being bitten should be healed.
What was a piece of brass to the healing of a Mortal sting? Nothing, till God put an Use upon it, that all that looked to it being bitten should be healed.
and it is theirs to eat, but not to make, Ejus est signa gratiae addere, cujus est gratiamtribuere, He may adde the signs of grace, that can give the grace.
and it is theirs to eat, but not to make, His est Signs Gratiae addere, cujus est gratiamtribuere, He may add the Signs of grace, that can give the grace.
Let the Word be added to the Element, and you have a Sacrament. Austin. Fourthly, It's the institution that gives the nature and efficacy to a Sacrament.
Let the Word be added to the Element, and you have a Sacrament. Austin. Fourthly, It's the Institution that gives the nature and efficacy to a Sacrament.
we must not make the Sacraments, NONLATINALPHABET, empty names, empty figures, empty representations, that resemble and signifie something, and no more;
we must not make the Sacraments,, empty names, empty figures, empty representations, that resemble and signify something, and no more;
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or instruments offering, exhibiting and making present to our faith the very benefits which they signifie, the very body and bloud of Christ is not only represented,
or Instruments offering, exhibiting and making present to our faith the very benefits which they signify, the very body and blood of christ is not only represented,
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or a medicine to expell poison, but they are moral and voluntary means or instruments serving to the purpose ex destinatione by appointment, as the brazen Serpent to heal the sting.
or a medicine to expel poison, but they Are moral and voluntary means or Instruments serving to the purpose ex destinatione by appointment, as the brazen Serpent to heal the sting.
Bernard hath writ upon it, As (saith he) in vestitures, and possessions, and assurances, do pass by the staff and ring, Annulus non valet qnicquam, haereditas est quam quaerebam, The ring avails little, I seek the inheritance that is confirmed and convey'd by it;
Bernard hath writ upon it, As (Says he) in vestitures, and possessions, and assurances, do pass by the staff and ring, Annulus non valet qnicquam, Hereditas est quam quaerebam, The ring avails little, I seek the inheritance that is confirmed and conveyed by it;
so really is Christ, and all his tReasure passed over unto you that receive him by faith, not in respect of any worthiness or vertue in the very outward Sacrament,
so really is christ, and all his tReasure passed over unto you that receive him by faith, not in respect of any worthiness or virtue in the very outward Sacrament,
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that excellent place speaks my minde fully, 1 Cor. 10. 16. The Cup of blessing which we bless, Is it not the Communion of the bloud of Christ? The Bread which we break, Is it not the Communion of the body of Christ? He saith not barely representation,
that excellent place speaks my mind Fully, 1 Cor. 10. 16. The Cup of blessing which we bless, Is it not the Communion of the blood of christ? The Bred which we break, Is it not the Communion of the body of christ? He Says not barely representation,
I declare this to you, becaUse some believe too much, and think the outward Sacrament works (I know not how) like a plaister by some vertue contained in them, that is opere operato, as they barbarously speak;
I declare this to you, Because Some believe too much, and think the outward Sacrament works (I know not how) like a plaster by Some virtue contained in them, that is Opere operato, as they barbarously speak;
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Alexander Hales hath an excellent Rule, which I shall make Use of hereafter, it's this, Sacerdos est dispensator non Dominus Sacramentorum Ecclesiae, non dat suum,
Alexander Hales hath an excellent Rule, which I shall make Use of hereafter, it's this, Sacerdos est dispensator non Dominus Sacramentorum Ecclesiae, non that suum,
and therefore Chrysostom speaks to his fellow Ministers, and cals them NONLATINALPHABET, Distributers, Dispensers, as you are of the poors bread in the Church, which some Benefactour formerly appointed to be bestowed on them by his Will,
and Therefore Chrysostom speaks to his fellow Ministers, and calls them, Distributers, Dispensers, as you Are of the poors bred in the Church, which Some Benefactor formerly appointed to be bestowed on them by his Will,
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A man comes to an Executour, Sir, I come to you for a certain Legacy given me by my Fathers will, whereof you are Executour, the gift bequeathed is not yours,
A man comes to an Executor, Sir, I come to you for a certain Legacy given me by my Father's will, whereof you Are Executor, the gift bequeathed is not yours,
and here is the difference between natural and moral instruments (we take the word instrument largely pro medio for a mean) that if the Sacraments were natural means or instruments, in which (as the Schoolman doth) the very vertue,
and Here is the difference between natural and moral Instruments (we take the word Instrument largely Pro medio for a mean) that if the Sacraments were natural means or Instruments, in which (as the Schoolman does) the very virtue,
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as the Serpent of brasse on the Pole, the Clay and Spittle on the eye, the Lambs bloud on door-posts, had in themselves no power to their several effects,
as the Serpent of brass on the Pole, the Clay and Spittle on the eye, the Lambs blood on door-posts, had in themselves no power to their several effects,
And so here, there are thousands that have a reverend esteem of these mysteries, yea and a superstitious conceit, thinking that there is some good in them,
And so Here, there Are thousands that have a reverend esteem of these Mysteres, yea and a superstitious conceit, thinking that there is Some good in them,
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This is my bloud, Drink ye all of it, a very effectual consideration, according to that good old solemn word, Used to be spoken to the people at this Table, Surjum corda, Have your hearts upward, to which they answered, Habemus ad Dominum.
This is my blood, Drink you all of it, a very effectual consideration, according to that good old solemn word, Used to be spoken to the people At this Table, Surjum Corda, Have your hearts upward, to which they answered, Habemus ad Dominum.
and drinking of a sup of wine, should exhibit and convey to the faith of a believer, the very true and real body and bloud of Christ, do dispute themselves into a naked figure and sign,
and drinking of a sup of wine, should exhibit and convey to the faith of a believer, the very true and real body and blood of christ, do dispute themselves into a naked figure and Signen,
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as that no man can have Christ, or the inheritance without them, for that faith which eats and drinks the flesh and bloud of Christ extra Sacramentum, Joh. 6. 50, 51, 53, 54. doth save,
as that no man can have christ, or the inheritance without them, for that faith which eats and drinks the Flesh and blood of christ extra Sacramentum, John 6. 50, 51, 53, 54. does save,
The Emperour Valentinian earnestly desired Baptism, but before Ambrose could come died; He was sayed, saith Ambrose, voto Baptismi, by the desire of Baptism:
The Emperor Valentinian earnestly desired Baptism, but before Ambrose could come died; He was said, Says Ambrose, voto Baptism, by the desire of Baptism:
The same word signifies Gods delivering up his Sonne to death, Rom. 8. 32. and Judas his delivering up his Master to the Jews, Luk. 22. 4. and the Jews their delivering of him up to Pilate, Mat. 27. 18. God is not said to betray his Sonne,
The same word signifies God's delivering up his Son to death, Rom. 8. 32. and Judas his delivering up his Master to the jews, Luk. 22. 4. and the jews their delivering of him up to Pilate, Mathew 27. 18. God is not said to betray his Son,
but both the Jews and Judas are said to have betray'd him, they for envy seeking his bloud, Matth. 27. 18. He for covetousness seeking money, Matth. 26. 15. for it is thought that Judas conceiv'd that Christ would slip out of the mids of them,
but both the jews and Judas Are said to have betrayed him, they for envy seeking his blood, Matthew 27. 18. He for covetousness seeking money, Matthew 26. 15. for it is Thought that Judas conceived that christ would slip out of the mids of them,
and therefore the brand is set upon him, Judas Iscariot who betrayed him, as on Jeroboam, that made Israel to sinne, and how did he betray him? He brought a band of men to the place where Christ was,
and Therefore the brand is Set upon him, Judas Iscariot who betrayed him, as on Jeroboam, that made Israel to sin, and how did he betray him? He brought a band of men to the place where christ was,
This Text refers not to Gods delivering up of Christ, nor to the Jews, but to Judas; for it's said, In the night that he was betrayed, and that was by Judas only.
This Text refers not to God's delivering up of christ, nor to the jews, but to Judas; for it's said, In the night that he was betrayed, and that was by Judas only.
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Judas being an instrument to bring to passe Gods holy councel and purpose, plunged himself by his sinne into deep damnation. It was Gods purpose and decree that Christ should die,
Judas being an Instrument to bring to pass God's holy council and purpose, plunged himself by his sin into deep damnation. It was God's purpose and Decree that christ should die,
The secret will of God is no rule of our obedience, Nec omnis revelata, saith Ainsw. not every reveal'd will neither his instance is of Jeroboam to whom it was reveal'd long before that he should have ten Tribes, 1 King. 11. •1.
The secret will of God is no Rule of our Obedience, Nec omnis Revelation, Says Ainsworth. not every revealed will neither his instance is of Jeroboam to whom it was revealed long before that he should have ten Tribes, 1 King. 11. •1.
and acceptable, and perfect will of God, which the godly are to hold unto, but for the NONLATINALPHABET, Gods determinate councell Pharaoh and Judas, and Herod, and Pilate, the worst names in the whole world, may be the instruments and damned midwives to bring it to the birth;
and acceptable, and perfect will of God, which the godly Are to hold unto, but for the, God's determinate council Pharaoh and Judas, and Herod, and Pilate, the worst names in the Whole world, may be the Instruments and damned midwives to bring it to the birth;
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Whether Judas was present at, and participant of the Lords Supper, that is, whether he received both Sacraments, the Passeover and the Lords Supper, we may haply hereafter consider,
Whither Judas was present At, and participant of the lords Supper, that is, whither he received both Sacraments, the Passover and the lords Supper, we may haply hereafter Consider,
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but at the Passover he was at that Passover, which Christ saith, he had heartily desired to eat with them, Luk. 22. 15. and with the holiest society in the world,
but At the Passover he was At that Passover, which christ Says, he had heartily desired to eat with them, Luk. 22. 15. and with the Holiest society in the world,
and steward to lay out upon occasion, and becaUse he inverted the publick stock to his private Use, he is called a thief, John •2. 6. 2. His Covetousness in time began to flie at great gain;
and steward to lay out upon occasion, and Because he inverted the public stock to his private Use, he is called a thief, John •2. 6. 2. His Covetousness in time began to fly At great gain;
This he had premeditated, and with this he was prepossest, and with no better preparation comes to the Sacrament, to which he came not to repent of his sinne, but to cover it:
This he had premeditated, and with this he was prepossessed, and with no better preparation comes to the Sacrament, to which he Come not to Repent of his sin, but to cover it:
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now is quicken'd, After the sop Satan entered into him, Joh. 13. 27. 4. He goes from the Sacrament full of Satan, and within few hours sels that bloud which should have been sprinkled on his door-posts.
now is quickened, After the sop Satan entered into him, John 13. 27. 4. He Goes from the Sacrament full of Satan, and within few hours sells that blood which should have been sprinkled on his door-posts.
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This is a fearfull example to all that after such a president dare venture upon a Sacrament, to which they come with purpose to go on in those sinnes they bring to it,
This is a fearful Exampl to all that After such a president Dare venture upon a Sacrament, to which they come with purpose to go on in those Sins they bring to it,
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as he did, whether covetousness, as his was, or luxury, drunkenness, loosness of life, fraud, rapine, ungodly callings, unjust Use of their callings, &c. they think to receive Christ in the Sacrament, and Satan receives them;
as he did, whither covetousness, as his was, or luxury, Drunkenness, looseness of life, fraud, rapine, ungodly callings, unjust Use of their callings, etc. they think to receive christ in the Sacrament, and Satan receives them;
for you must know, That as Christ is presented in the Sacrament, so Satan is present at it, to enter in after the morsel, being first by the morsel sealed to be his.
for you must know, That as christ is presented in the Sacrament, so Satan is present At it, to enter in After the morsel, being First by the morsel sealed to be his.
Sins of purpose and resolution, are the key that opens the door for his entrance, do not look at Judas his particular sinne of selling his Master, that was not yet,
Sins of purpose and resolution, Are the key that Opens the door for his Entrance, do not look At Judas his particular sin of selling his Master, that was not yet,
and our Saviour checks it, and they also freshly come from the Lords Table shewed infirmity, they could not pray with him, they all ranne away from him, after denied him:
and our Saviour Checks it, and they also freshly come from the lords Table showed infirmity, they could not pray with him, they all ran away from him, After denied him:
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They were imperfectly good, he was perfectly evil, as was said of Simon Magus, Act. 8 2•. Thou art in the gall of bitternesse, not, there is some gall of bitternesse in thee.
They were imperfectly good, he was perfectly evil, as was said of Simon Magus, Act. 8 2•. Thou art in the Gall of bitterness, not, there is Some Gall of bitterness in thee.
It puts me in minde of a comparison of Chrysostoms in his Sermon de proditione Judae. As corporal food, finding NONLATINALPHABET, a stomack possest with ferment, vitious humours, doth more hurt than good,
It puts me in mind of a comparison of Chrysostom in his Sermon de proditione Judae. As corporal food, finding, a stomach possessed with ferment, vicious humours, does more hurt than good,
so was this Supper, and as that was kept in after-times as a memorial of the destroying Angel, his passing over the hoUses of Israel, untill the death of Christ:
so was this Supper, and as that was kept in Aftertimes as a memorial of the destroying Angel, his passing over the hoUses of Israel, until the death of christ:
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THat Christ could have ordained this Supper before this time there is no doubt, but why he deferr'd it to this night in which he was betrayed, NONLATINALPHABET, saith Chrysostom, was not without some Reason;
THat christ could have ordained this Supper before this time there is no doubt, but why he deferred it to this night in which he was betrayed,, Says Chrysostom, was not without Some Reason;
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1. Why he instituted it at the close of the Supper, for after Supper he took the Cup, v. 24. 2. Why he instituted and celebrated it a few hours (if hours) before he was betrayed.
1. Why he instituted it At the close of the Supper, for After Supper he took the Cup, v. 24. 2. Why he instituted and celebrated it a few hours (if hours) before he was betrayed.
First, Being ordained at or at the end of the Passeover and Supper annexed, which some call coena justa or apolytica, the dimissory Supper it must of necessity be at night,
First, Being ordained At or At the end of the Passover and Supper annexed, which Some call Coena Justa or apolytica, the dimissory Supper it must of necessity be At night,
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for the Passeover was eaten at the beginning or fore-part of the night, therefore Christ was necessitate legis adactus, saith Peter Martyr, moved by necessity of the Law to do it in the night,
for the Passover was eaten At the beginning or forepart of the night, Therefore christ was necessitate Legis adactus, Says Peter Martyr, moved by necessity of the Law to do it in the night,
then it was time the body being present to draw a curtain over the picture, and in stead of that commemoration Used at the Passeover, when they broke the bread,
then it was time the body being present to draw a curtain over the picture, and in stead of that commemoration Used At the Passover, when they broke the bred,
and distributed it, saying, This is the bread of affliction, which our Fathers suffered in Aegypt, to put a new memorial upon it, This is my body broken for you;
and distributed it, saying, This is the bred of affliction, which our Father's suffered in Egypt, to put a new memorial upon it, This is my body broken for you;
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so the Religion, and Ordinances, and Promises in the Law were more outward and bodily, but this Sacrament of the Gospel is an after Supper modicum, full of spiritual signification,
so the Religion, and Ordinances, and Promises in the Law were more outward and bodily, but this Sacrament of the Gospel is an After Supper modicum, full of spiritual signification,
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yet we are in the Use of them, but outwardly reverent as they, and do not spiritually and inwardly enjoy the kernell of them, which the Apostle took notice of,
yet we Are in the Use of them, but outwardly reverend as they, and do not spiritually and inwardly enjoy the kernel of them, which the Apostle took notice of,
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yet I may Observe it to you in this place, that hence it is called The Lords Supper, from the Author it's called the Lords, and from the Time it's called a Supper, being celebrated in the night,
yet I may Observe it to you in this place, that hence it is called The lords Supper, from the Author it's called the lords, and from the Time it's called a Supper, being celebrated in the night,
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for the term in this Chapter refers, say they, to the NONLATINALPHABET, or Feasts of Love, Used with it, they may say as well, that Lords Table (1 Cor. 10. 21.) refers to them too, which we believe not;
for the term in this Chapter refers, say they, to the, or Feasts of Love, Used with it, they may say as well, that lords Table (1 Cor. 10. 21.) refers to them too, which we believe not;
I could name to you many other names, that this Sacrament bears in Scripture and ancient Authours, farre more ancient then their Missa, which is but once found in Ambrose, and in none before him,
I could name to you many other names, that this Sacrament bears in Scripture and ancient Authors, Far more ancient then their Missa, which is but once found in Ambrose, and in none before him,
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The Testatour is Christ, Heb. 9. 16. The Legacy bestowed is himself, and all spiritual benefits with him, My body and bloud; The heirs are, all believers, Disciples;
The Testator is christ, Hebrew 9. 16. The Legacy bestowed is himself, and all spiritual benefits with him, My body and blood; The Heirs Are, all believers, Disciples;
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when men are going, then they give memorial gifts unto their friends, then they give their pictures, Keep this for me, Remember me, when you see me not;
when men Are going, then they give memorial Gifts unto their Friends, then they give their pictures, Keep this for me, remember me, when you see me not;
4. To fortifie his Disciples against temptations, which were now rushing in upon them, when they should presently see their Lord led away as a prisoner to be arraigned, and themselves scattered and discouraged.
4. To fortify his Disciples against temptations, which were now rushing in upon them, when they should presently see their Lord led away as a prisoner to be arraigned, and themselves scattered and discouraged.
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Peter denying, bloudy enemies insulting, then to fortifie their hearts, Let not your hearts be troubled, Joh. 1•. 1. He administers this Sacrament to strengthen the Union and Communion between him and them,
Peter denying, bloody enemies insulting, then to fortify their hearts, Let not your hearts be troubled, John 1•. 1. He administers this Sacrament to strengthen the union and Communion between him and them,
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so God underprops his weak servants before the winde blow, and seasonably antidotes the hearts before the bitter cup, that they may stand fast, though for fear they runaway.
so God underprops his weak Servants before the wind blow, and seasonably antidotes thee hearts before the bitter cup, that they may stand fast, though for Fear they runaway.
5. That when we iterate this Sacrament our hearts may be prickt with remembrance of this dismal night, NONLATINALPHABET, saith Chrysostom, that he might exceedingly prick us;
5. That when we iterate this Sacrament our hearts may be pricked with remembrance of this dismal night,, Says Chrysostom, that he might exceedingly prick us;
for a wounded heart is a good preparative to the receiving of a wounded Saviour, He was wounded for our transgressions, he was bruised for our iniquities, Isa. 53. 5. Let a man survey this night how his blessed Saviour was for him betray'd into the hands of bloudy men;
for a wounded heart is a good preparative to the receiving of a wounded Saviour, He was wounded for our transgressions, he was Bruised for our iniquities, Isaiah 53. 5. Let a man survey this night how his blessed Saviour was for him betrayed into the hands of bloody men;
He was amazed and loaden with grief, exceeding sorrowfull, in a wofull agony, sweating like drops of bloud, running down to the ground without any comfort from any man;
He was amazed and loaded with grief, exceeding sorrowful, in a woeful agony, sweating like drops of blood, running down to the ground without any Comfort from any man;
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his chief Disciples could not pray with him, all fled and ran away from him, betray'd by one of his own, denied by another, sending forth loud cries and tears;
his chief Disciples could not pray with him, all fled and ran away from him, betrayed by one of his own, denied by Another, sending forth loud cries and tears;
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Who can express the anguish and dolour of this night, NONLATINALPHABET, though he was a very stone, saith Chrysostom, it would melt him, wound him? Therefore I exhort you all,
Who can express the anguish and dolour of this night,, though he was a very stone, Says Chrysostom, it would melt him, wound him? Therefore I exhort you all,
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It is a night of Observation to be remembred, as was said of the first Passeover in Aegypt, Exod. 12. 42. so it may be said of the night of this first Supper, read, read again,
It is a night of Observation to be remembered, as was said of the First Passover in Egypt, Exod 12. 42. so it may be said of the night of this First Supper, read, read again,
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or get some body to read to you, this History related by Matthew or St Luke, and water your meditations with sorrowfull tears, not as he that wept when he read the History of Dido in the Poet, out of an imaginary compassion,
or get Some body to read to you, this History related by Matthew or Saint Lycia, and water your meditations with sorrowful tears, not as he that wept when he read the History of Dido in the Poet, out of an imaginary compassion,
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To avoid tautology and coincidency, I mean to open the parts distinctly, and yet to take together element with element, rule with rule, action with action,
To avoid tautology and coincidency, I mean to open the parts distinctly, and yet to take together element with element, Rule with Rule, actium with actium,
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and if there be any word in the three Evangelists that write the History of the institution (whereof one that is Matthew was present at the action) that may serve for the beautifying or clearing of any point,
and if there be any word in the three Evangelists that write the History of the Institution (whereof one that is Matthew was present At the actium) that may serve for the beautifying or clearing of any point,
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The Method and order is, to handle, 1. The outward Ordinance of this Supper. 2. The inward thing signified or represented. 3. The mandate or command, Do this. 4. The end, For remembrance of me.
The Method and order is, to handle, 1. The outward Ordinance of this Supper. 2. The inward thing signified or represented. 3. The mandate or command, Do this. 4. The end, For remembrance of me.
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when we take the Sacrament, and the thing of the Sacrament in complexion, we Use to say, that the Sacrament consists of two parts, Terrena and coelesti, as Irenaeus saith,
when we take the Sacrament, and the thing of the Sacrament in complexion, we Use to say, that the Sacrament consists of two parts, terrenam and Coelesti, as Irnaeus Says,
1. The Rites Used by Christ, or some other in his name, He took bread, he blessed, &c. 2. The Actions of the Communicants, They take and eat, they take and drink;
1. The Rites Used by christ, or Some other in his name, He took bred, he blessed, etc. 2. The Actions of the Communicants, They take and eat, they take and drink;
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And so ye have a Sacrament consisting of several elements, and sundry outward rites and actions, all concurring to the essence or integrity of this Sacrament.
And so you have a Sacrament consisting of several elements, and sundry outward Rites and actions, all concurring to the essence or integrity of this Sacrament.
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Many Divines shew the conveniency of Bread and Wine to be the materials of this Sacrament, and some with too much fancy, The representation of his Body broken, and of his Blood shed.
Many Divines show the conveniency of Bred and Wine to be the materials of this Sacrament, and Some with too much fancy, The representation of his Body broken, and of his Blood shed.
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The participation of his Body and Blood for soulstrength, and soul-refreshment, could not be better shadowed forth than by the staff of Bread; and chearfull Wine;
The participation of his Body and Blood for soulstrength, and soul-refreshment, could not be better shadowed forth than by the staff of Bred; and cheerful Wine;
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which as they are the most common ▪ so the most necessary and prime materials that are Used at our tables, answering both our appetites of hunger and thirst;
which as they Are the most Common ▪ so the most necessary and prime materials that Are Used At our tables, answering both our appetites of hunger and thirst;
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Violent desires towards Christ are not to be excUsed, but praised: For his Flesh is meat indeed, his Blood is drink indeed, Joh. 6. 55. 2. Bread and Wine severally and asunder, to set forth his death, wherein Corpus a sanguine separatum fuit, saith Jansenius, his Body and his Blood was sundred.
Violent Desires towards christ Are not to be excUsed, but praised: For his Flesh is meat indeed, his Blood is drink indeed, John 6. 55. 2. Bred and Wine severally and asunder, to Set forth his death, wherein Corpus a sanguine separatum fuit, Says Jansenius, his Body and his Blood was sundered.
And which is the summe of all that may be said on this point, since the Lord was pleased even under the Gospel to continue that old way of Fellowship and Communion with his Church, by entertaining them at his own Table, upon his own chear in an Ordinance of eating and drinking;
And which is the sum of all that may be said on this point, since the Lord was pleased even under the Gospel to continue that old Way of Fellowship and Communion with his Church, by entertaining them At his own Table, upon his own cheer in an Ordinance of eating and drinking;
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as is plain, 1 Cor. 10. 18, 19, 20. I see not how more fit materials could be Used then Bread and Wine, which as they best stand with the simplicity of the Gospel,
as is plain, 1 Cor. 10. 18, 19, 20. I see not how more fit materials could be Used then Bred and Wine, which as they best stand with the simplicity of the Gospel,
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so they are the most common and necessary attendants in all feasts, and do both together set forth that full and perfect nourishment which we finde in Christ.
so they Are the most Common and necessary attendants in all feasts, and do both together Set forth that full and perfect nourishment which we find in christ.
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and they delighted to express their division and separation from all the world, their combination and concorporation among themselves, by all entercourses of love and dearness that could be;
and they delighted to express their division and separation from all the world, their combination and concorporation among themselves, by all intercourses of love and dearness that could be;
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The Sacrament is a visible Word, and therefore I hold it requisite that the Communicant be within sight of the Elements and Actions, that he may see the bread and the wine, Taken, Blessed, Broken, Poured forth;
The Sacrament is a visible Word, and Therefore I hold it requisite that the Communicant be within sighed of the Elements and Actions, that he may see the bred and the wine, Taken, Blessed, Broken, Poured forth;
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The first Action of Christ is, He took bread, likewife after supper, the cup, so Paul, so Luke. He took the bread, he took the cup, so Matthew and Mark: of the two Elements the Bread is first taken both by Christ, and by the Communicant:
The First Actium of christ is, He took bred, likewise After supper, the cup, so Paul, so Lycia. He took the bred, he took the cup, so Matthew and Mark: of the two Elements the Bred is First taken both by christ, and by the Communicant:
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he took them in his hand, see there was a solemn rite that the pater familias did Use to take into his hands and bless these principall parts of the meal or feast.
he took them in his hand, see there was a solemn rite that the pater familias did Use to take into his hands and bless these principal parts of the meal or feast.
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The taking of the Lamb was the first action towards the Paschall, Exod. 12. 2, 5, 21. 2. That Christ took and blest the Bread and the Cup severally, one after the other:
The taking of the Lamb was the First actium towards the Paschal, Exod 12. 2, 5, 21. 2. That christ took and blessed the Bred and the Cup severally, one After the other:
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What wedge must be Used for this knot? Beza hints that NONLATINALPHABET may be variously translated, When they had eaten: but I shall not grant Beza his Interpretation,
What wedge must be Used for this knot? Beza hints that may be variously translated, When they had eaten: but I shall not grant Beza his Interpretation,
for if those words, As they were eating, be all one with those of Paul, After they had supped, then how doth Paul and Luke so frequently and emphatically apply them to the Cup, which may by that interpretation be said of the Bread also.
for if those words, As they were eating, be all one with those of Paul, After they had supped, then how does Paul and Lycia so frequently and emphatically apply them to the Cup, which may by that Interpretation be said of the Bred also.
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The rise was, that while they were eating, not the Passeover Lamb (for so all that Christ did was after supper) but the post coenam or after supper, the second course,
The rise was, that while they were eating, not the Passover Lamb (for so all that christ did was After supper) but the post coenam or After supper, the second course,
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and toward the end thereof, the Master took bread and blest and brake it, and distributed it with a signification of the bread of affliction in Egypt; then at the very close,
and towards the end thereof, the Master took bred and blessed and brake it, and distributed it with a signification of the bred of affliction in Egypt; then At the very close,
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4. The Bread which Christ took into his hands, was such as was obvious and ordinary, on the Table at that time, NONLATINALPHABET, saith Matthew, signanter; some peculiar Bread designed and prepared for that Use, doubtless unleavened, according to Law and custom;
4. The Bred which christ took into his hands, was such as was obvious and ordinary, on the Table At that time,, Says Matthew, signanter; Some peculiar Bred designed and prepared for that Use, doubtless unleavened, according to Law and custom;
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and yet the Greek Church stiffly holds to leaven'd bread, on opinion that Christ kept his last Passeover on the 13th day of the moneth, one day before the time by Law prefixed for leaven to commence;
and yet the Greek Church stiffly holds to leavened bred, on opinion that christ kept his last Passover on the 13th day of the Monn, one day before the time by Law prefixed for leaven to commence;
and of this opinion for the day is a late Learned Writer, in his answer to six Queries, who also holds that Christ and his Disciples at this time did eat no Lamb,
and of this opinion for the day is a late Learned Writer, in his answer to six Queries, who also holds that christ and his Disciples At this time did eat no Lamb,
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This is not the Cup which Christ took into his Supper, for that comes after, ver. 20. There were divers Cups solemnly blest and given round at this Passeover feast, three or four,
This is not the Cup which christ took into his Supper, for that comes After, ver. 20. There were diverse Cups solemnly blessed and given round At this Passover feast, three or four,
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And the last Cup was even among the Heathens counted solemn and sacred, in honorem NONLATINALPHABET, in honour of their good Genius, &c. §. 5. Of Christ his Consecration or Blessing of the Elements.
And the last Cup was even among the heathens counted solemn and sacred, in Honor, in honour of their good Genius, etc. §. 5. Of christ his Consecration or Blessing of the Elements.
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likewise also the Cup. He took the Bread and blessed, Matth. 26. 16. Mark 14. 22. He took Bread and gave thanks, Luk. 22 19. and St Paul here: Two of them say of the Bread, He blessed: Two of them say of the same Bread, He gave thanks. They all say of the Cup, He gave thanks; and yet in another place, 1 Cor. 10. 6. The Cup of blessing which we bless;
likewise also the Cup. He took the Bred and blessed, Matthew 26. 16. Mark 14. 22. He took Bred and gave thanks, Luk. 22 19. and Saint Paul Here: Two of them say of the Bred, He blessed: Two of them say of the same Bred, He gave thanks. They all say of the Cup, He gave thanks; and yet in Another place, 1 Cor. 10. 6. The Cup of blessing which we bless;
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First, That Christ, whether at miraculous meals, or at common sittings down with his Disciples, Luke 24. 30. Matth. 14, 19. alwayes gave thanks and blessed the bread.
First, That christ, whither At miraculous meals, or At Common sittings down with his Disciples, Lycia 24. 30. Matthew 14, 19. always gave thanks and blessed the bred.
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The Jewish form of words is known in their Rituals, Rara benedictio (saith Scaliger ) without these solemn words, Blessed be thou, O Lord, that hast sanctified us by thy commands,
The Jewish from of words is known in their Rituals, Rara Benediction (Says Scaliger) without these solemn words, Blessed be thou, Oh Lord, that hast sanctified us by thy commands,
Ignorantia licita est, saith Scotus, It's a lawfull ignorance not to know the words of consecration. But as to those operative and conversive words (as they call them) This is my body, wherein the Schoolmen show their learned fopperies, those almighty words, whereby a silly Priest makes his maker;
Ignorantia Licita est, Says Scotus, It's a lawful ignorance not to know the words of consecration. But as to those operative and conversive words (as they call them) This is my body, wherein the Schoolmen show their learned fopperies, those almighty words, whereby a silly Priest makes his maker;
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They must not be angry, if with Pope Innocent the third, that great Creatour of Transubstantiation, we deny them to be the words of Consecration for three Reasons:
They must not be angry, if with Pope Innocent the third, that great Creator of Transubstantiation, we deny them to be the words of Consecration for three Reasons:
1. BecaUse Christ bad his Disciples, Take and Eat before he pronounced those words, This is my Body, and he did not sure bid them, Take and Eat the Bread before it was blessed and consecrated.
1. Because christ bade his Disciples, Take and Eat before he pronounced those words, This is my Body, and he did not sure bid them, Take and Eat the Bred before it was blessed and consecrated.
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We (saith Chamier speaking of the French Churches) do religiously Observe, to pray to God that these Elements which Christ hath sanctified may be profitable to us unto salvation,
We (Says Chamier speaking of the French Churches) do religiously Observe, to pray to God that these Elements which christ hath sanctified may be profitable to us unto salvation,
and the words of Institution recited, as for Exhortations ad populum, then also Used, with which anciently in England, and now, we first begin, together with places of Scripture memorized and in ulatum of the worthy, they are rather to consecrate you,
and the words of Institution recited, as for Exhortations and Populum, then also Used, with which anciently in England, and now, we First begin, together with places of Scripture memorized and in ulatum of the worthy, they Are rather to consecrate you,
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and these we blesse by prayer and thanksgiving, reciting his Institution, The Cup of blessing which we blesse, 1 Cor. 10. 16. and this is verbum ad Elementum, or sanctifying by the Word and Prayer,
and these we bless by prayer and thanksgiving, reciting his Institution, The Cup of blessing which we bless, 1 Cor. 10. 16. and this is verbum ad Elementum, or sanctifying by the Word and Prayer,
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and from this word NONLATINALPHABET, giving thanks: The Lords Supper hath been anciently called NONLATINALPHABET, the Eucharist, NONLATINALPHABET, saith Justin, NONLATINALPHABET NONLATINALPHABET.
and from this word, giving thanks: The lords Supper hath been anciently called, the Eucharist,, Says Justin,.
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Fourthly, I told you before, that this Action or Rule is Christs, He gave thanks, or he blessed, and for after-times he commanded his Apostles, hoc facite. This was not then the action of the Communicant, they eat and drink,
Fourthly, I told you before, that this Actium or Rule is Christ, He gave thanks, or he blessed, and for Aftertimes he commanded his Apostles, hoc Facite. This was not then the actium of the Communicant, they eat and drink,
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and if Christ hath ordained a lawfull calling of Officers and Ministers, called his for the service of his Church under the Gospel, as it appears to us;
and if christ hath ordained a lawful calling of Officers and Ministers, called his for the service of his Church under the Gospel, as it appears to us;
and if that be a good argument in point of calling, which is delivered Heb. 7. 13, 14. that of the Tribe of Judah no man gave attendance at the Altar,
and if that be a good argument in point of calling, which is Delivered Hebrew 7. 13, 14. that of the Tribe of Judah no man gave attendance At the Altar,
for Moses spoke nothing of that Tribe concerning Priesthood, then we may Reasonably argue, That no private man that is not called by God can perform the Office of a publick Minister,
for Moses spoke nothing of that Tribe Concerning Priesthood, then we may Reasonably argue, That no private man that is not called by God can perform the Office of a public Minister,
and a Presbyter, or a Minister, saith, What doth the Deacon swell against the Ministers ad quorum preces corpus Domini conficitur, by or at whose prayers the body of Christ is made? I shall not be tedious in this point, Convenit inter omnes Pontificios. It's agreed on all hands by the Papists for the Character sake, and for our Divines.
and a Presbyter, or a Minister, Says, What does the Deacon swell against the Ministers ad quorum preces corpus Domini conficitur, by or At whose Prayers the body of christ is made? I shall not be tedious in this point, Convenit inter omnes Pontificios. It's agreed on all hands by the Papists for the Character sake, and for our Divines.
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Calvin saith, It's a part of the Ecclesiastical Ministry to dispense the Sacraments, and if you will, you may see Whitakers de Euchar ▪ who acknowledgeth, That the efficacy of the Sacrament depends not on the person or quality of the Minister (though Jerom on 2. Ephan. 3. hath a strange passage to the contrary) yet that it is no Sacrament,
calvin Says, It's a part of the Ecclesiastical Ministry to dispense the Sacraments, and if you will, you may see Whitakers de Eucharist ▪ who acknowledgeth, That the efficacy of the Sacrament depends not on the person or quality of the Minister (though Jerome on 2. Epaphroditus. 3. hath a strange passage to the contrary) yet that it is no Sacrament,
and makes the difference thus, What if any man shall set a publick Seal, which he hath stolen into his hands, Is it all one as if done by a publick Notary,
and makes the difference thus, What if any man shall Set a public Seal, which he hath stolen into his hands, Is it all one as if done by a public Notary,
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I know there is a little dissertation de coena, that debates the Question, what may be done, ubi Pastores desunt? And I know the Socinians, those Levellers of Divinity, that slight Christ into a meer man, his bloud from a Sacrifice to a Martyrdom, the Sacraments into void and empty figures,
I know there is a little dissertation de Coena, that debates the Question, what may be done, ubi Pastors desunt? And I know the socinians, those Levellers of Divinity, that slight christ into a mere man, his blood from a Sacrifice to a Martyrdom, the Sacraments into void and empty figures,
Fifthly, The change of the Elements of bread and wine by vertue of Christs sanctifying or blessing them, is not any change or alteration of the Elements themselves,
Fifthly, The change of the Elements of bred and wine by virtue of Christ sanctifying or blessing them, is not any change or alteration of the Elements themselves,
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The change is relative, not inherent, Panis certa conservatione, fit mysticus, saith Austin; now the bread is not common bread, saith Justin, NONLATINALPHABET, &c. The bread when it doth percipere vocationem Dei, saith Irenaeus, then it is not common bread,
The change is relative, not inherent, Panis Certa conservation, fit Mysticus, Says Austin; now the bred is not Common bred, Says Justin,, etc. The bred when it does percipere vocationem Dei, Says Irnaeus, then it is not Common bred,
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If the bread should be changed in substance, what argument could the ancient Fathers have found thence to prove against Marcion? that Christ had not a phantastical and aiery body;
If the bred should be changed in substance, what argument could the ancient Father's have found thence to prove against Marcion? that christ had not a fantastical and airy body;
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And how again could they every where allude thus, that the Divine Nature of Christ did not destroy the humane? As the symbolical Nature of the Elements destroyes not the substantial and natural being;
And how again could they every where allude thus, that the Divine Nature of christ did not destroy the humane? As the symbolical Nature of the Elements Destroys not the substantial and natural being;
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The Use, the office, the relation of these sacramental mysteries is high and admirable, and becaUse the spiritual signification and Use is so admirable,
The Use, the office, the Relation of these sacramental Mysteres is high and admirable, and Because the spiritual signification and Use is so admirable,
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That piece is later then Cyprian, but if his, by sinne of first parents, natura humana, humane nature was changed, saith Austin, and when a man is regenerated, his nature is changed, say we,
That piece is later then Cyprian, but if his, by sin of First Parents, Nature Humana, humane nature was changed, Says Austin, and when a man is regenerated, his nature is changed, say we,
for consecration is not a Philosophers-stone, holy things may be spent in their Use, as the Sacrifices of old, the Paschal Lamb, the bread and wine in the Supper,
for consecration is not a Philosopher's stone, holy things may be spent in their Use, as the Sacrifices of old, the Paschal Lamb, the bred and wine in the Supper,
Maldonate hath a story, that in his dayes there was a book came forth, De Arte nihil credendi, and that there was but one true saying in it, which was this, He that will be an Atheist, let him first be a Calvinist, and if there had been in that book, He that will believe any thing, let him first be a Papist, there had been another,
Maldonate hath a story, that in his days there was a book Come forth, De Arte nihil credendi, and that there was but one true saying in it, which was this, He that will be an Atheist, let him First be a Calvinist, and if there had been in that book, He that will believe any thing, let him First be a Papist, there had been Another,
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and he said, as here it follows, This is my body broken for you, and concerning his bloud both Matthew and Luke say thus, This is my bloud which is shed for you, which (as some say) was in the parallel, the Cup represented correspondent to the breaking of the bread by the pouring forth of the wine out of some greater vessel into the Cup,
and he said, as Here it follows, This is my body broken for you, and Concerning his blood both Matthew and Lycia say thus, This is my blood which is shed for you, which (as Some say) was in the parallel, the Cup represented correspondent to the breaking of the bred by the pouring forth of the wine out of Some greater vessel into the Cup,
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1. That from hence the Eucharist or Lords Supper hath been called NONLATINALPHABET, The breaking of bread, as the phrase, Acts 2. 42, Acts 20. 7. have been interpreted:
1. That from hence the Eucharist or lords Supper hath been called, The breaking of bred, as the phrase, Acts 2. 42, Acts 20. 7. have been interpreted:
So Paul 1 Cor. 10. 16. The bread which we break, Is it not the Communion of the body of Christ? Thus some love to speak in our dayes, calling (I wish it be not out of singularity) this Sacrament, The breaking of bread, which as it is by Synecdoche of the part for the whole,
So Paul 1 Cor. 10. 16. The bred which we break, Is it not the Communion of the body of christ? Thus Some love to speak in our days, calling (I wish it be not out of singularity) this Sacrament, The breaking of bred, which as it is by Synecdoche of the part for the Whole,
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They began all their solemn meals with blessing, and breaking of bread, and their feasting was called eating of bread, Gen. ••. 25. a form of speech new and insolent to Greek and Latine ears, who called their feasts by the other element NONLATINALPHABET, or convivia, drinkings together.
They began all their solemn meals with blessing, and breaking of bred, and their feasting was called eating of bred, Gen. ••. 25. a from of speech new and insolent to Greek and Latin ears, who called their feasts by the other element, or Convivia, drinkings together.
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and at other, he blest and brake, but in this Paschal Postcaenium, or Supper, (to which you must still have your eye) the usual Rite was, That he that blest broke the bread into parts to be distributed to the guests or sitters,
and At other, he blessed and brake, but in this Paschal Postcaenium, or Supper, (to which you must still have your eye) the usual Rite was, That he that blessed broke the bred into parts to be distributed to the guests or sitters,
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for their bread at this time was not, as learned men say, great and thick loaves, but broad and thin, instar placentae, like your Cakes here in England; If they were thick as ours,
for their bred At this time was not, as learned men say, great and thick loaves, but broad and thin, instar placentae, like your Cakes Here in England; If they were thick as ours,
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But the Papists as sacrilegious, they steal away the Cup from the people; So they Use the Bread superstitiously, making their Host into pines nummularios, little round wafers,
But the Papists as sacrilegious, they steal away the Cup from the people; So they Use the Bred superstitiously, making their Host into pines nummularios, little round wafers,
For, saith the learned Jansenius, The Church (viz. of Rome) doth laudably Observe, that the Eucharist be toucht only by sacred hands (viz. the Priests:
For, Says the learned Jansenius, The Church (viz. of Room) does laudably Observe, that the Eucharist be touched only by sacred hands (viz. the Priests:
and thus the signification is lively, one bread broken and divided amongst many Communicants, who are one, is one Christ given wholly to every believer,
and thus the signification is lively, one bred broken and divided among many Communicants, who Are one, is one christ given wholly to every believer,
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This brotherhood was observed and noted for their mutual love in those times, when their profession of Christ distinguisht them from all the Heathens about them,
This brotherhood was observed and noted for their mutual love in those times, when their profession of christ distinguished them from all the heathens about them,
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but in the implication of the word Accipite, Take ye, but all the three Evangelists Matthew, Mark, Luke, expresly say, He gave to the Disciples, He gave to them;
but in the implication of the word Accipite, Take you, but all the three Evangelists Matthew, Mark, Luke, expressly say, He gave to the Disciples, He gave to them;
for the word Disciple, I leave it a while, and only speak of the Action, He gave, that the Disciples received the bread and wine from Christ into their hands,
for the word Disciple, I leave it a while, and only speak of the Actium, He gave, that the Disciples received the bred and wine from christ into their hands,
and reached them forth to them, and so the people may be said to receive them from the hand of the Minister that consecrates either mediately or immediately, which may be the true meaning of that speech of Tertullian, Nec de aliorum manu quam praesidentium sumimus, nor we take them (saith he) from the hands of others,
and reached them forth to them, and so the people may be said to receive them from the hand of the Minister that consecrates either mediately or immediately, which may be the true meaning of that speech of Tertullian, Nec de Aliorum manu quam praesidentium sumimus, nor we take them (Says he) from the hands of Others,
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but of our Presidents or Ministers, but the clear Question will be, Whether Christ did with his own hand give to every particular person into his hand, the bread and the cup? And,
but of our Presidents or Ministers, but the clear Question will be, Whither christ did with his own hand give to every particular person into his hand, the bred and the cup? And,
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For the first, Whether Christ did with his own hand deliver the bread and cup into the hand of every particular Communicant, viz. immediately? We must look still to the rite or custome Used in the Paschal Supper;
For the First, Whither christ did with his own hand deliver the bred and cup into the hand of every particular Communicant, viz. immediately? We must look still to the rite or custom Used in the Paschal Supper;
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and if we consider that well, we shall see it probable, that the Pater-familias did not rise from his discumbency or posture of lying, to go to every particular person,
and if we Consider that well, we shall see it probable, that the Paterfamilias did not rise from his discumbency or posture of lying, to go to every particular person,
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and Jansenius saith, That he gave to each particular his part, Aut patinam tradidit propinquioribus, or gave the plate or dish with broken bread in it to them that sate nearest,
and Jansenius Says, That he gave to each particular his part, Or patinam tradidit propinquioribus, or gave the plate or dish with broken bred in it to them that sat nearest,
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As for after times, and not long after, that of Justin Martyr is express, that when the Ministers had blessed, the Deacons did carry it and deliver it to the severall Communicants,
As for After times, and not long After, that of Justin Martyr is express, that when the Ministers had blessed, the Deacons did carry it and deliver it to the several Communicants,
but for all the Communicants sitting down at the very Table by companies, and their sitting and receiving the Elements, I finde not in my simple reading in Antiquity,
but for all the Communicants sitting down At the very Table by companies, and their sitting and receiving the Elements, I find not in my simple reading in Antiquity,
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when Communicants grew numerous, and met in one common place to perform Divine Offices: but so did Christ and all other Paschall societies, which eat in chambers and hoUses,
when Communicants grew numerous, and met in one Common place to perform Divine Offices: but so did christ and all other Paschal societies, which eat in chambers and hoUses,
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Let then the Lords and his Disciples sitting at the same Table in that Rituall posture and manner then in Use be holden as indifferent or appendant to the Paschall custom;
Let then the lords and his Disciples sitting At the same Table in that Ritual posture and manner then in Use be held as indifferent or appendant to the Paschal custom;
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for we shall never hit that pattern in all respects, becaUse they sate at the Table while Christ blessed and brake the Bread, which we that have severall Tables full do not, nor can do;
for we shall never hit that pattern in all respects, Because they sat At the Table while christ blessed and brake the Bred, which we that have several Tables full do not, nor can do;
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as Peter Martyr holds it so, yet another, as Paraus in locum, saith, that it's not Obscure out of the History, that when the Lord said, Take ye, Benedictum & fractum panem singulis manu porrexisse, he reacht the Bread to every person with his hand.
as Peter Martyr holds it so, yet Another, as Parous in locum, Says, that it's not Obscure out of the History, that when the Lord said, Take you, Benedict & fractum Bread Singulis manu porrexisse, he reached the Bred to every person with his hand.
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Yet you know that in the form Used in England, the Minister was appointed to deliver Bread and Wine into the Communicants particular hands, with a prescript form of words, The Body of our Lord, The Blood of our Lord, &c. and Chemnitius the best Scholar of all called Lutheran, saith, that the form of applying the words of Institution to every Communicant, mihi maxime probatur, is best of all approved by him:
Yet you know that in the from Used in England, the Minister was appointed to deliver Bred and Wine into the Communicants particular hands, with a prescript from of words, The Body of our Lord, The Blood of our Lord, etc. and Chemnitz the best Scholar of all called Lutheran, Says, that the from of applying the words of Institution to every Communicant, mihi maxim Probatum, is best of all approved by him:
And that in these words the Sacrament was delivered in the Church of old time, he cals in for witness Ambrose, who hath indeed these words, the Minister saith Corpus Christi, & tu dicis Amen, The body of Christ,
And that in these words the Sacrament was Delivered in the Church of old time, he calls in for witness Ambrose, who hath indeed these words, the Minister Says Corpus Christ, & tu Say Amen, The body of christ,
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and thou saist Amen: And before this time Novatus distributing the Mysteries to every one his part, adjured them into his faction first NONLATINALPHABET, in stead of saying Amen, saith EUsebius: which Amen it seems every Communicant said when the Bread was put into his hand,
and thou Sayest Amen: And before this time Novatian distributing the Mysteres to every one his part, adjured them into his faction First, in stead of saying Amen, Says EUsebius: which Amen it seems every Communicant said when the Bred was put into his hand,
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as Justin Martyr saith, when the Minister hath finisht his Consecration-prayer, all the people present NONLATINALPHABET makes acclamation to it saying Amen. I conclude with Learned Hooker, that upon the ground that Sacraments are particularly applying Ordinances,
as Justin Martyr Says, when the Minister hath finished his consecration-prayer, all the people present makes acclamation to it saying Amen. I conclude with Learned Hooker, that upon the ground that Sacraments Are particularly applying Ordinances,
and we are dull and heavy-hearted, If [ I Baptize thee ] offend not, why should [ Eat thou ] offend any man? I conclude upon the whole matter, that what is most to the reverence of this Ordinance,
and we Are dull and heavy-hearted, If [ I Baptise thee ] offend not, why should [ Eat thou ] offend any man? I conclude upon the Whole matter, that what is most to the Reverence of this Ordinance,
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So much for the opening of the Rites or Actions Used by Christ, or that are to be Used by any Minister that shall in his Name celebrate this Ordinance, He took the Bread, and the Cup, He blessed or gave thanks, He brake, he gave:
So much for the opening of the Rites or Actions Used by christ, or that Are to be Used by any Minister that shall in his Name celebrate this Ordinance, He took the Bred, and the Cup, He blessed or gave thanks, He brake, he gave:
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but were such as their wisdom had by custom made Use of in this service, of that Bread and that Cup the Lord was pleased to make the Seals of his Body and Blood,
but were such as their Wisdom had by custom made Use of in this service, of that Bred and that Cup the Lord was pleased to make the Seals of his Body and Blood,
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1. Take ye: It is to be understood of taking in the hand, for it's not likely that Christ rose and put the Bread and Wine in every ones mouth, saith Beza, but as the Cup passed from the nearest to Christ to them more remote;
1. Take you: It is to be understood of taking in the hand, for it's not likely that christ rose and put the Bred and Wine in every ones Mouth, Says Beza, but as the Cup passed from the nearest to christ to them more remote;
and there is a whole Chapter spent in reciting Antiquities for this taking in the hand, in Chamier, who saves me the labour to recite any of them to you,
and there is a Whole Chapter spent in reciting Antiquities for this taking in the hand, in Chamier, who saves me the labour to recite any of them to you,
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faith like the hand hath a faculty of working and bringing forth obedience, but like the hand again, it hath a taking and receiving faculty, which is the most excellent, the justifying act of faith, taking Christ.
faith like the hand hath a faculty of working and bringing forth Obedience, but like the hand again, it hath a taking and receiving faculty, which is the most excellent, the justifying act of faith, taking christ.
Christ speaks and repeats often Joh. 6. the eating of his flesh, and drinking of his blood, at which some of his followers took offence, conceiving him carnally and literally, which he told them were to be understood spiritually, ver. 63. There is a spirituall eating and drinking Christ his flesh and blood by faith only, which is extra - symbolicall or without the Sacrament,
christ speaks and repeats often John 6. the eating of his Flesh, and drinking of his blood, At which Some of his followers took offence, conceiving him carnally and literally, which he told them were to be understood spiritually, ver. 63. There is a spiritual eating and drinking christ his Flesh and blood by faith only, which is extra - symbolical or without the Sacrament,
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1. The first and not the least thing is this, that This is the one and only Ordinance under the Gospel where eating and drinking are Sacred and Religious acts:
1. The First and not the least thing is this, that This is the one and only Ordinance under the Gospel where eating and drinking Are Sacred and Religious acts:
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for in all the world, among all sorts of men, friendship, fellowship, communion, are maintained and shown in feasting together, eating and drinking together;
for in all the world, among all sorts of men, friendship, fellowship, communion, Are maintained and shown in feasting together, eating and drinking together;
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In the Law there was not only a Lamb rosted, but in all their Shelamim or Peace-offerings, they that brought them had part to feast upon and make good cheer as at all their feasts they rejoyced before the Lord, God bidding them to his own Table to feed upon Sacrifices,
In the Law there was not only a Lamb roasted, but in all their Shelamim or Peace-offerings, they that brought them had part to feast upon and make good cheer as At all their feasts they rejoiced before the Lord, God bidding them to his own Table to feed upon Sacrifices,
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What honour and dignity is dust and shes graced with, to sit together and feast and have fellowship with God in an Ordinance of eating and drinking the flesh and blood of this Sacrifice Jesus Christ!
What honour and dignity is dust and shes graced with, to fit together and feast and have fellowship with God in an Ordinance of eating and drinking the Flesh and blood of this Sacrifice jesus christ!
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and further it is implied that this is a Covenant solemnity, an eating and drinking of confederates together, God smels a savour of rest in the Sacrifice of Christ,
and further it is implied that this is a Covenant solemnity, an eating and drinking of confederates together, God smells a savour of rest in the Sacrifice of christ,
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Joh. 6. 55. My flesh is meat indeed, my blood is drink indeed, farre beyond Manna, which yet was called Angels food, as the substance is beyond the type:
John 6. 55. My Flesh is meat indeed, my blood is drink indeed, Far beyond Manna, which yet was called Angels food, as the substance is beyond the type:
growing bodies NONLATINALPHABET, saith Hypocrates: growing Christians stand in need of much nourishment to bring them up to their NONLATINALPHABET, the stature of a full Christ:
growing bodies, Says Hypocrates: growing Christians stand in need of much nourishment to bring them up to their, the stature of a full christ:
The fruition of the joys of heaven is set forth by the pleasure of eating and drinking, Luk. 22. 30. That you may eat and drink at my Table in my Kingdome.
The fruition of the Joys of heaven is Set forth by the pleasure of eating and drinking, Luk. 22. 30. That you may eat and drink At my Table in my Kingdom.
the meat and drink is concorporated into us, and is made flesh and bone with us, Job. 6. 56. He that eateth my flesh and drinketh my blood, dwels in me, and I in him:
the meat and drink is concorporated into us, and is made Flesh and bone with us, Job. 6. 56. He that Eateth my Flesh and Drinketh my blood, dwells in me, and I in him:
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4. This command, Take and eat, goes before the pronouncing of the words, This is my Body; Aquinas saith it is a Hysteron Proteron, but I shall not take his word, let's hear him speak that was present,
4. This command, Take and eat, Goes before the pronouncing of the words, This is my Body; Aquinas Says it is a Hysteron Proteron, but I shall not take his word, let's hear him speak that was present,
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what stands this For for, if drink ye, did not go before? This Observation is noted by almost all Divines from Peter Martyr, and Mr Hooker makes Use of it thus, That Christ is not present in the Elements, but in the worthy receiver:
what Stands this For for, if drink you, did not go before? This Observation is noted by almost all Divines from Peter Martyr, and Mr Hooker makes Use of it thus, That christ is not present in the Elements, but in the worthy receiver:
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as for other Rites which time or superstition have introduced without example or command they are, adulterine and spurious, especially the adoration of the Eucharist upon opinion of the conversion of the bread and wine into the body and bloud of Christ, which whether it be performed at the elevation or lifting up of the host by the Priest in the Masse,
as for other Rites which time or Superstition have introduced without Exampl or command they Are, adulterine and spurious, especially the adoration of the Eucharist upon opinion of the conversion of the bred and wine into the body and blood of christ, which whither it be performed At the elevation or lifting up of the host by the Priest in the Mass,
and if the perswasion of Christs real presence in the Eucharist, will by no means excUse their adoration from Idolatry, much lesse excusable is any Protestant who is perswaded of the contrary.
and if the persuasion of Christ real presence in the Eucharist, will by no means excUse their adoration from Idolatry, much less excusable is any Protestant who is persuaded of the contrary.
As for other circumstances of the action, as the time, viz. at night, in the close of the Paschal Supper, the place an upper-room or chamber, Mark 14. 15. The guest;
As for other Circumstances of the actium, as the time, viz. At night, in the close of the Paschal Supper, the place an upper-room or chamber, Mark 14. 15. The guest;
twelve in number, Matth. 26. 20. The gesture which was discubiture or lying on couch-beds fitted to the Table, which the Jews were at the Passeover by custom fixed unto,
twelve in number, Matthew 26. 20. The gesture which was discubiture or lying on couch-beds fitted to the Table, which the jews were At the Passover by custom fixed unto,
Nor shall I say any thing of the gesture, which as it was Used in England hath been an apple of contention and much written pro and con. The Reformed Churches vary, some sit at, some about the Table, some receive this Sacrament passing by the Table in order,
Nor shall I say any thing of the gesture, which as it was Used in England hath been an apple of contention and much written Pro and con. The Reformed Churches vary, Some fit At, Some about the Table, Some receive this Sacrament passing by the Table in order,
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and for those Divines of the Reformed Churches that disliked our gesture Used here in England, they did not many of them pronounce it simply unlawfull,
and for those Divines of the Reformed Churches that disliked our gesture Used Here in England, they did not many of them pronounce it simply unlawful,
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nor was so sutable to this Ordinance, which is a Table Ordinance, nor to set forth that fellowship and communion, which is exprest in eating and drinking with our Lord, these were their Reasons,
nor was so suitable to this Ordinance, which is a Table Ordinance, nor to Set forth that fellowship and communion, which is expressed in eating and drinking with our Lord, these were their Reasons,
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as may be most sutable to the Decorum and nature of this Ordinance, for if I should, some of you might haply say, that I made a Funeral-sermon for meeting at Sacrament.
as may be most suitable to the Decorum and nature of this Ordinance, for if I should, Some of you might haply say, that I made a Funeral-sermon for meeting At Sacrament.
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NOte here the simplicity of this high and excellent Ordinance, the feast is drest out in plainness and simplicity, answerable to the simplicity of the Gospel, as the Apostle cals it, 2 Cor. 11. 2. Here is no outward pomp or ostentation, no stateliness to take the eye,
NOte Here the simplicity of this high and excellent Ordinance, the feast is dressed out in plainness and simplicity, answerable to the simplicity of the Gospel, as the Apostle calls it, 2 Cor. 11. 2. Here is no outward pomp or ostentation, no stateliness to take the eye,
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for as gaudy attire becomes not mourning, so this Sacrament setting forth the passion and sufferings, the death and bloudshed of our Lord had not been sutable to him in his lowest estate and darkest eclipse,
for as gaudy attire becomes not mourning, so this Sacrament setting forth the passion and sufferings, the death and bloodshed of our Lord had not been suitable to him in his lowest estate and Darkest eclipse,
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and better Promises, Heb. 8. 6. And if that which is done away was glorious, much more that which remains exceeds in glory, 2 Cor. 3. 7, 8, 9, 10, 11, &c. but that was an outward, this an inward glory;
and better Promises, Hebrew 8. 6. And if that which is done away was glorious, much more that which remains exceeds in glory, 2 Cor. 3. 7, 8, 9, 10, 11, etc. but that was an outward, this an inward glory;
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We saw his glory, Joh. 1. 14. or rather there the glory was veiled, But we with open face behold the glory of the Lord, 1 Cor. 3. 13, 18. The glory of their Ordinance was a stumbling block to them,
We saw his glory, John 1. 14. or rather there the glory was veiled, But we with open face behold the glory of the Lord, 1 Cor. 3. 13, 18. The glory of their Ordinance was a stumbling block to them,
God doth great things by poorest meanes, Jericho 's wals fall at the sound of Ramshorns, the fiery sting is healed by a piece of brasse, the sight restored to the blinde by the Use of spittle and clay;
God does great things by Poorest means, Jericho is walls fallen At the found of Ramshorns, the fiery sting is healed by a piece of brass, the sighed restored to the blind by the Use of spittle and clay;
Secondly, Take along with you alwayes the Analogy, proportion and similitude between a Sacrament, and the thing of a Sacrament, between the signe and the thing signified.
Secondly, Take along with you always the Analogy, proportion and similitude between a Sacrament, and the thing of a Sacrament, between the Signen and the thing signified.
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Thus the accidents of Bread and Wine, or the Species, doe not nourish the Body (say we;) Nor the very Body and Bloud of Christ doth not passe into bodily nourishment (say they) (for it was horrible to imagine it) therefore there is no resemblance, the similitude is destroyed, and so the Sacrament.
Thus the accidents of Bred and Wine, or the Species, do not nourish the Body (say we;) Nor the very Body and Blood of christ does not pass into bodily nourishment (say they) (for it was horrible to imagine it) Therefore there is no resemblance, the similitude is destroyed, and so the Sacrament.
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The Papists confesse this of every Sacrament, and of Baptism, but not of the Lords Supper, which for Transubstantiation-sake, which troubles the whole Scaene, they hold to be a perfect Sacrament by consecration,
The Papists confess this of every Sacrament, and of Baptism, but not of the lords Supper, which for transubstantiation-sake, which Troubles the Whole Scene, they hold to be a perfect Sacrament by consecration,
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It's so, being taken and eaten, and not otherwise, The remains of Bread and Wine are no Sacrament, it is the Use which gives the Reason and nature of a Sacrament,
It's so, being taken and eaten, and not otherwise, The remains of Bred and Wine Are no Sacrament, it is the Use which gives the Reason and nature of a Sacrament,
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as the beast might be called a Sacrifice before it was slain, being destin'd and appointed thereunto (as Whitaker saith) but it is no Sacrifice till slain and offer'd;
as the beast might be called a Sacrifice before it was slave, being destined and appointed thereunto (as Whitaker Says) but it is no Sacrifice till slave and offered;
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Bread and Wine are Elements, but not a Sacrament, till all the Rites and Actions be Observed, which God hath appointed, viz. in the participation and Use, 1 Cor. 10. 16, 17, 18. The Cup of blessing and the bread, are the Communion of the body and bloud of Christ, being partaken and received, not else.
Bred and Wine Are Elements, but not a Sacrament, till all the Rites and Actions be Observed, which God hath appointed, viz. in the participation and Use, 1 Cor. 10. 16, 17, 18. The Cup of blessing and the bred, Are the Communion of the body and blood of christ, being partaken and received, not Else.
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Of both these, I see no clear warrant in the Institution of Christ, and therefore say with Cyprian, Non quod aliquis ante nos, &c. We are not to look what any hath done before us,
Of both these, I see no clear warrant in the Institution of christ, and Therefore say with Cyprian, Non quod aliquis ante nos, etc. We Are not to look what any hath done before us,
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Fourthly, It is the peoples right to receive the Cup as well as the Bread, Drink ye all of it, Matth. 26. 27. They all drank of it, Mark 14. 23. As often as ye eat this bread,
Fourthly, It is the peoples right to receive the Cup as well as the Bred, Drink you all of it, Matthew 26. 27. They all drank of it, Mark 14. 23. As often as you eat this bred,
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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,
and drink of this Cup, Says Paul, 1 Cor. 11. 26. Nothing more plain, and yet whither it be the ambition of the Priests, that would exalt themselves above the people,
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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 it was not taken away by public decree, till the Council of Constance, Anno 1416. since which time there was great petitioning to the Council of Trent, for the Cup,
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 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,
NOw I draw on to the Anatomy of the viscera, the entrails and inward of this Ordinance under the outside, whereof if you take off the cover, you shall find such cheer as never was in any other feast, This is my body (Says christ) which is broken for you (Says Paul) Which is given for you (Says Lycia) This Cup is the New Testament in my blood (Says Paul) Which is shed for you (Says Lycia;) Or as Matthew and Mark, This is my blood of the New Testament, which is shed for many,
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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.
for remission of Sins, Says Matthew, which is shed for many, Says Mark, which is shed for you, Says Lycia. And all these together Are my Text At this time.
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and wilde fancies have they been possest with in the agitation of this point, and discussion of these very words, which as a Reverend Divine saith truly, are clear and easie to a spiritual ear or minde, it is the carnal fancy that perplexes all,
and wild fancies have they been possessed with in the agitation of this point, and discussion of these very words, which as a Reverend Divine Says truly, Are clear and easy to a spiritual ear or mind, it is the carnal fancy that perplexes all,
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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.
4. That there is a real turning of the substance of Bred and Wine into the very substance of Christ Body and Blood. Thus the Papists or Transubstantiatists.
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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.
5. That the Bred and Wine Are sacramentally Christ Body and Blood, or the memorials thereof, symbolically representing and exhibiting to the faithful Christians, himself, and so say We.
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Chemnitius that learned 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,
Chemnitz that learned Luther an Professes, That he Embraceth that sense which holds the true and substantial presence of christ in the Supper, which the words in their proper,
In the Rite of the Paschal Supper, when the bread was given, there was a solemn signification put upon it, This is the bread of affliction, and our Saviour transferring that bread into his Supper, gave a new signification, This is my body; In the first Rite there was no turning the substance of bread, nor yet in this second.
In the Rite of the Paschal Supper, when the bred was given, there was a solemn signification put upon it, This is the bred of affliction, and our Saviour transferring that bred into his Supper, gave a new signification, This is my body; In the First Rite there was no turning the substance of bred, nor yet in this second.
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for the bread was broken as a signe that his body should be crucified, and bread the Apostle cals it after consecration, thrice in this Chapter, vers. 26, 27, 28. and 1 Cor. 10. 16. The bread which we break, and ver. 17. We are all partakers of that one bread, and he cals it so, not becaUse it was bread before,
for the bred was broken as a Signen that his body should be Crucified, and bred the Apostle calls it After consecration, thrice in this Chapter, vers. 26, 27, 28. and 1 Cor. 10. 16. The bred which we break, and for. 17. We Are all partakers of that one bred, and he calls it so, not Because it was bred before,
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or wine, while it's wine, should be his bloud? It's very true, that it is impossible, Disparatum de disparato non proprium praedicatur, therefore we must seek for a possible meaning,
or wine, while it's wine, should be his blood? It's very true, that it is impossible, Disparatum de disparato non proprium praedicatur, Therefore we must seek for a possible meaning,
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and of necessity conclude with Calvin, Sacramentalem esse loquutionem, that it is a sacramental form of speech, the signe bears the name of the thing signified,
and of necessity conclude with calvin, Sacramentalem esse loquutionem, that it is a sacramental from of speech, the Signen bears the name of the thing signified,
as in vulgar, and in Scripture language, for in Scripture both signs figuratively representing, or sacramentally sealing, do bear the name of the things represented or sealed,
as in Vulgar, and in Scripture language, for in Scripture both Signs figuratively representing, or sacramentally sealing, do bear the name of the things represented or sealed,
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So in sacramentals, Circumcision is called the Covenant, Gen 17. 13. And a token of the Covenant, v. 11. And a seal of the righteousnes of Faith, Rom. 4. 11. The Lamb is called the Passeover, Exod. 12. 21. The Rock was Christ, 1 Cor. 10. 4. and in this Sacrament, This Cup is the New-Testament;
So in sacramentals, Circumcision is called the Covenant, Gen 17. 13. And a token of the Covenant, v. 11. And a seal of the righteousness of Faith, Rom. 4. 11. The Lamb is called the Passover, Exod 12. 21. The Rock was christ, 1 Cor. 10. 4. and in this Sacrament, This Cup is the New testament;
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What shall we require further, the form of speech is plain, a childe may understand it? And it is without example in all Scripture, that the signe should be,
What shall we require further, the from of speech is plain, a child may understand it? And it is without Exampl in all Scripture, that the Signen should be,
and which is further to be said, The Hebrew Tongue, or the Syriack, in which Christ spake doth not Use in this form of speech any copula of subject and predicate, either is,
and which is further to be said, The Hebrew Tongue, or the Syriac, in which christ spoke does not Use in this from of speech any copula of Subject and predicate, either is,
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There is no [ is ] nor other Verb, but thus the seven ears of corn, they seven years, the four beasts, four Kings, which when they come to be translated into Greek or Latine,
There is no [ is ] nor other Verb, but thus the seven ears of corn, they seven Years, the four beasts, four Kings, which when they come to be translated into Greek or Latin,
The cup is not put for the bloud of Christ, for then it would be thus, This bloud is the New Testament in my bloud, a pure non sense, that Papists cannot salve without invention of two blouds,
The cup is not put for the blood of christ, for then it would be thus, This blood is the New Testament in my blood, a pure non sense, that Papists cannot salve without invention of two bloods,
for that Christ gave wine, and not very bloud in the cup, is that which Matthew and Mark say, Matth. 26. 29. Mark 14. 25. I will drink no more of the fruit of the Vine;
for that christ gave wine, and not very blood in the cup, is that which Matthew and Mark say, Matthew 26. 29. Mark 14. 25. I will drink no more of the fruit of the Vine;
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That Climax and Gradation of Luther is pleasant, The Cup contains the wine, the wine exhibits the bloud of Christ, the bloud of Christ ratifies and confirms the New Covenant, the New Covenant promiseth remission of sinnes:
That Climax and Gradation of Luther is pleasant, The Cup contains the wine, the wine exhibits the blood of christ, the blood of christ Ratifies and confirms the New Covenant, the New Covenant promises remission of Sins:
And the allusion is excellent, as the Apostle Observes, Heb. 9. 20. out of Exod. 24. 8. that Moses said, This is the bloud of the Covenant which God hath enjoyned you;
And the allusion is excellent, as the Apostle Observes, Hebrew 9. 20. out of Exod 24. 8. that Moses said, This is the blood of the Covenant which God hath enjoined you;
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this is a high signification and Use, it's full, and rich, and comfortable, and this I prove by that of the Apostle, wherein I rest as a full explication of the phrase in hand, 1 Cor. 10. 16. The Cup of blessing which we blesse, Is it not the Communion of the bloud of Christ? The bread which we break, Is it not the Communion of the body of Christ? Here is Participation, Communion;
this is a high signification and Use, it's full, and rich, and comfortable, and this I prove by that of the Apostle, wherein I rest as a full explication of the phrase in hand, 1 Cor. 10. 16. The Cup of blessing which we bless, Is it not the Communion of the blood of christ? The bred which we break, Is it not the Communion of the body of christ? Here is Participation, Communion;
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Crakanthorpe Defens. cap. 73. against that unhappy man, the Arch-Bishop of Spalato, who had before his last revolt said, Omnes Patres, All the Fathers are against the Real Presence,
Crakanthorpe Defence. cap. 73. against that unhappy man, the Arch-Bishop of Spalato, who had before his last revolt said, Omnes Patres, All the Father's Are against the Real Presence,
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but he unsaid it again afterward to his losse. Justin Martyr cals the bread NONLATINALPHABET, Bread over which thanks were given. Irenaeus the very same.
but he unsaid it again afterwards to his loss. Justin Martyr calls the bred, Bred over which thanks were given. Irnaeus the very same.
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Tertullian and Origen prove, That Christ had a true body, against the Phantasticks, becaUse the bread is a figure and signe of a true body. Hierom cals it a representation;
Tertullian and Origen prove, That christ had a true body, against the Phantastics, Because the bred is a figure and Signen of a true body. Hieronymus calls it a representation;
and Austin is totus Calvinianus in the point: There are rhetoricall flourishes, hyperbolies, and high expressions sometimes to procure honour to the Ordinance,
and Austin is totus Calvinian in the point: There Are rhetorical flourishes, hyperboles, and high expressions sometime to procure honour to the Ordinance,
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or quicken up the Communicants, but in judgement they are with us, Crakantherp Defens. cap. 73. §. 30. NONLATINALPHABET lingua NONLATINALPHABET, Chry. hom. 82. in Matth. sanguinem sugimus Cyp. de caena, and such hyperbolies, &c.
or quicken up the Communicants, but in judgement they Are with us, Crakanthorpe Defence. cap. 73. §. 30. lingua, Chry hom. 82. in Matthew sanguinem sugimus Cyprus de Cena, and such hyperboles, etc.
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or for the durableness and perpetuity of it, as the Apostle explains it, Heb. 8. ult. in opposition to the Old made with Israel, which was to determine and vanish away as to the form of dispensation.
or for the durableness and perpetuity of it, as the Apostle explains it, Hebrew 8. ult. in opposition to the Old made with Israel, which was to determine and vanish away as to the from of Dispensation.
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And so you have here presented to your Faith Christ himself sacrificed for you, the New Covenant confirmed by Christs Blood shed for the pardon of sinnes, which are the highest and most glorious things of Gods gift to mankinde, who hath in the dishes of this outward Sacrament set before you such good cheer to feed upon,
And so you have Here presented to your Faith christ himself sacrificed for you, the New Covenant confirmed by Christ Blood shed for the pardon of Sins, which Are the highest and most glorious things of God's gift to mankind, who hath in the Dishes of this outward Sacrament Set before you such good cheer to feed upon,
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our Socinian likes not this, that word, My Body broken for you, my Blood shed for remission of sinnes, makes him bestirre himself to turn off the Body broken to the bread,
our Socinian likes not this, that word, My Body broken for you, my Blood shed for remission of Sins, makes him Bestir himself to turn off the Body broken to the bred,
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,
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 find what they receive At this Table, and that is,
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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;
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;
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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 this Union with christ is one of those great Mysteres, Ephesians 5. 32. resembled by man and wise, who Are one Flesh, though a thousand miles asunder;
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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,
so Believers united to christ by his Spirit receive influences and Spirit and life from him by virtue of their Union, I in them, Says christ, John 7. 23, 26. The inhabitation of christ in his people, seems to be expressed by their eating and drinking of his Body and Blood spiritually,
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. 2. The faithfull communicant receives the confirmation of that Covenant which is his only comfort.
such as his inhabitation is, such is his presence, both real, and yet both spiritual, he dwells in our hearts by faith, Ephesians 3. 17. 2. The faithful communicant receives the confirmation of that Covenant which is his only Comfort.
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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.
as that God will be our God, and that in christ, he will forgive us all our Sins, etc. Are particularly sealed up for our better evidence and peace and security, that we may be enabled to make a personal and particular claim of the benefits and privileges of it, which Are called The unsearchable riches of christ.
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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,
And from hence, ver. 12. the receiving of christ himself, and of the Covenant made in christ and confirmed in his Blood, does follow that which is usually said to be the benefit of this Sacrament, the strengthening, refreshing, sustentation of the soul by those graces, comforts, hope's, which flow by consequence from christ or the Covenant,
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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;
so that whatsoever a man may expect for bodily strength or reparation from bred and wine, the like he may expect from christ or the Covenant for his soul;
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life maintained, graces quickened, deadness enlivened, resolutions enabled, hope erected, faith strengthened, lusts subdued, which follow by consequence upon our union with Christ,
life maintained, graces quickened, deadness enlivened, resolutions enabled, hope erected, faith strengthened, Lustiest subdued, which follow by consequence upon our Union with christ,
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,
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,
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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 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 chaste and simple ear is easy 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 this Text of all other hath suffered infinite injuries, and been made the stage of impudent fooleries, which have brought and buried out of sighed the true meaning of them,
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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,
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,
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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,
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 Marry her days, were most of them put to the test upon the point of Real presence of christ in the Sacrament, and bore witness against it,
and yet is unjustly charged upon us by many, viz. That the Sacraments are NONLATINALPHABET, naked signes, empty figures and shadows, meerly representing the death of Christ,
and yet is unjustly charged upon us by many, viz. That the Sacraments Are, naked Signs, empty figures and shadows, merely representing the death of christ,
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as the Picture of Hercules resembles and represents Hercules, which we disclaim, and leave it to Socinianizing spirits, and other Levellers of Divinity;
as the Picture of Hercules resembles and represents Hercules, which we disclaim, and leave it to Socinianizing spirits, and other Levellers of Divinity;
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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,
for we Are taught that Sacramental Signs Are more than mere representing Signs, being Seals which do confirm and make over unto us the spiritual benefit which they represent and exhibit,
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;
as the Seal passes a Right to the Estate promised and conveyed, as the Apostle Says, Rom. 4. 11. He received the Signen 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;
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 of bread and wine, a monstrous Paradox, holden stifly by the Transubstantiatists or Papists.
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 of bred and wine, a monstrous Paradox, held stiffly by the Transubstantiatists or Papists.
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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,
The middle Way held by the Churches of our Confessi, is, That the outward Elements do represent as Signs and exhibit as Seals and moral Instruments to the faith of the receiver, the very Body and Blood of christ sacrificed,
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,
We hold a difference or change of bred and wine blessed, but it is a change of signification not of substance, a relative change, not real, a change in regard of Use and esteem, not of their natural substance,
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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;
4. The Language in which our Saviour spoke, had no other property of expression, there being no word for [ signify ] 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,
and its certain the Scripture in both Testaments, Hebrew and Greek, Uses the same from in a hundred places, giving the name of the thing signified to the Signen,
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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:
The seven Candlesticks Are seven Churches, etc. 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:
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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;
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;
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,
than if there were his very Flesh, for christ Says, The Flesh profits nothing, John 6. and the Papists hold that the eating of Christ Flesh by wicked men profits nothing,
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,
7. The Apostles understood these words as we do, and as the Hebrews had ever understood the same expression for from in the Old Testament, Else they would have been amazed and startled At it,
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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.
8. The Capernaite Disciples, John 6. having taken offence At those frequent expressions of eating Christ 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.
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.
and himself calls it wine too, Matthew 26. 26. I will not henceforth drink of this fruit of the Vine, which is the Periphrasis usual among the jews for wine.
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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:
10. The remembrance of christ, the showing forth his death till he come, do import the absence of his Body, which the Scripture tells us, ascended into heaven and there is contained, in lieu of his corporal absence he sent the Spirit to abide for ever as Another Comforter:
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,
until about the year 1215. when subtle and superstitious Disputes grew hight about the presence of christ in the Sacrament, which occasioned Innocent the third to introduce both name of Transubstantiation and thing, not before openly herd of,
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II. To reject with utmost detestation the impossible and incomprehensible Errour of Transubstantiation, and corporall presence, by which Doctrine a silly Priest doth that which all the Angels cannot do,
II To reject with utmost detestation the impossible and incomprehensible Error of Transubstantiation, and corporal presence, by which Doctrine a silly Priest does that which all the Angels cannot do,
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and people do devour their God, and yet they justifie it by Gods omnipotency, that God is able to effect it, which is no better an argument than the Turks may justifie most of the fooleries of their Alcoran.
and people do devour their God, and yet they justify it by God's omnipotency, that God is able to Effect it, which is no better an argument than the Turks may justify most of the fooleries of their Alcorani.
and the mutilation or maiming of the Sacrament by bread only, and the propitiatory Sacrifice of Christ himself in the Mass, who was once only offered up to God upon the Cross, all which are the issue of this Errour.
and the mutilation or maiming of the Sacrament by bred only, and the propitiatory Sacrifice of christ himself in the Mass, who was once only offered up to God upon the Cross, all which Are the issue of this Error.
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It was begotten by feigned miracles and fabulous Legends, and is the mother of blasphemies and inextricable absurdities, which set faith it self on the rack,
It was begotten by feigned Miracles and fabulous Legends, and is the mother of Blasphemies and inextricable absurdities, which Set faith it self on the rack,
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The point of Consubstantiation hath brought forth a grand absurdity, maintained by some Psendo ▪ Lutherans, the Ubiquity of Christs Body in all places.
The point of Consubstantiation hath brought forth a grand absurdity, maintained by Some Psendo ▪ Lutherans, the Ubiquity of Christ Body in all places.
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while he sate and rose from table, and discoursed those three Chapters of John 15, 16, 17? or while he sweat that Bloody sweat in his Agony in the Garden, &c. a monstrous impossibility!
while he sat and rose from table, and discoursed those three Chapters of John 15, 16, 17? or while he sweat that Bloody sweat in his Agony in the Garden, etc. a monstrous impossibility!
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Can a father beget a son that is already begotten? Can an Architect build a hoUse that is already built? Can the body of Christ, which is before the conversion of the bread, be made or produced by the turning of bread into it? Can he that was conceived by the holy Ghost born of the Virgin be made by pronouncing of four or five words? If ever delusions were strong, these are, Nam factum facere & factum infectum facere, are equally impossible.
Can a father beget a son that is already begotten? Can an Architect built a hoUse that is already built? Can the body of christ, which is before the conversion of the bred, be made or produced by the turning of bred into it? Can he that was conceived by the holy Ghost born of the Virgae be made by pronouncing of four or five words? If ever delusions were strong, these Are, Nam factum facere & factum infectum facere, Are equally impossible.
so that there is length and nothing long, breadth and nothing broad, thickness and nothing thick, whiteness and nothing white, moisture and nothing moist, sweetness and nothing sweet, that is, a long, broad, thick, white, moist, sweet Nothing.
so that there is length and nothing long, breadth and nothing broad, thickness and nothing thick, whiteness and nothing white, moisture and nothing moist, sweetness and nothing sweet, that is, a long, broad, thick, white, moist, sweet Nothing.
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as the Body of Christ hath, and yet not have these, becaUse all parts? yea the whole Body of Christ, say they, are in one and the self same point or crum of bread.
as the Body of christ hath, and yet not have these, Because all parts? yea the Whole Body of christ, say they, Are in one and the self same point or crumb of bred.
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and yet not come out of heaven? who then can assure me that when he hung upon the Cross, he was not walking somewhere else, crucified and not crucified, eaten and not eaten, alive in one, dead in another place,
and yet not come out of heaven? who then can assure me that when he hung upon the Cross, he was not walking somewhere Else, Crucified and not Crucified, eaten and not eaten, alive in one, dead in Another place,
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8. What dishonour do these men render the Body of Christ obnoxious unto, to be eaten by wicked men, by bruit creatures, by mice, by other vermin, to be cast into some unclean place? for so long as the form of bread remains,
8. What dishonour do these men render the Body of christ obnoxious unto, to be eaten by wicked men, by bruit creatures, by mice, by other vermin, to be cast into Some unclean place? for so long as the from of bred remains,
so long the Body of Christ is there, though it be in the mouth or belly of a moUse, saith Ales and the rest of the Schoolmen, who do one where or other acknowledge the most of these monstrous absurdities,
so long the Body of christ is there, though it be in the Mouth or belly of a moUse, Says Ales and the rest of the Schoolmen, who do one where or other acknowledge the most of these monstrous absurdities,
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and let us but observe, 1. What grievous impositions the Romanists lay upon the faith of them that are devoted to her communion. 2. What contradictions and absurdities the common people do ignorantly and implicitly beleeve. 3. What strong delusions even to believe lies God gives up Learned men unto, that refUse the simplicity of the truth for interests and politick ends!
and let us but observe, 1. What grievous impositions the Romanists lay upon the faith of them that Are devoted to her communion. 2. What contradictions and absurdities the Common people do ignorantly and implicitly believe. 3. What strong delusions even to believe lies God gives up Learned men unto, that refUse the simplicity of the truth for interests and politic ends!
and the Lord forbid the re-entrance of that Religion among us, which in all likelihood will cost us our souls or our lives. III. Having past the most rugged and craggy part of my way, now we shall have a sweeter and smoother way;
and the Lord forbid the re-entrance of that Religion among us, which in all likelihood will cost us our Souls or our lives. III. Having passed the most rugged and craggy part of my Way, now we shall have a Sweeten and smoother Way;
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and the third thing that I commend to you is, To keep fixt your eyes and hearts upon the inward of this Sacrament, which Christ himself doth anatomize and unfold to you, saying, This is my Body, This Cup is the New Testament in my Blood, teaching all Ministers to explain the outward Ordinance what it means,
and the third thing that I commend to you is, To keep fixed your eyes and hearts upon the inward of this Sacrament, which christ himself does anatomise and unfold to you, saying, This is my Body, This Cup is the New Testament in my Blood, teaching all Ministers to explain the outward Ordinance what it means,
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for as the Parchment and Wax are little worth, but the Estate conveyed, so the Bread and Wine do but convey by their Use, the Body and Blood of Christ,
for as the Parchment and Wax Are little worth, but the Estate conveyed, so the Bred and Wine do but convey by their Use, the Body and Blood of christ,
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as of a Wallnut, the kernell that is in it, so we should study the marrow and kernell of this Ordinance, to lose the sight and Use of nothing here presented;
as of a Walnut, the kernel that is in it, so we should study the marrow and kernel of this Ordinance, to loose the sighed and Use of nothing Here presented;
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God loses honour and praise, and we benefit and com ort, when we look not to the inwards of an outward Ordinance, especially when Christ himself and all the great and capitall benefits that accrue by him, are not only represented but confirmed, and to be participated:
God loses honour and praise, and we benefit and come word, when we look not to the inward of an outward Ordinance, especially when christ himself and all the great and capital benefits that accrue by him, Are not only represented but confirmed, and to be participated:
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and the great Question, Whether I have remission of sins, whereat we stick, is here answered to a doubting soul, that beleeves in desire, not in comfort,
and the great Question, Whither I have remission of Sins, whereat we stick, is Here answered to a doubting soul, that believes in desire, not in Comfort,
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CHAP. XI. Of Christs mandate or charge for the celebration of this Ordinance in remembrance of Him. 1 COR. 11. 24, 25, 26. This do in remembrance of me.
CHAP. XI. Of Christ mandate or charge for the celebration of this Ordinance in remembrance of Him. 1 COR. 11. 24, 25, 26. This do in remembrance of me.
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This do ye, as oft as ye drink it in remembrance of me. For as often, &c. SO much be spoken upon the outward part or Sacrament of the Lords Supper, the Elements and Rites:
This do you, as oft as you drink it in remembrance of me. For as often, etc. SO much be spoken upon the outward part or Sacrament of the lords Supper, the Elements and Rites:
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And now having past through our thorny and perplexed way, encombred with adversaries, through whom we must fight our way, we are come into a fairer and clearer road,
And now having passed through our thorny and perplexed Way, encumbered with Adversaries, through whom we must fight our Way, we Are come into a Fairer and clearer road,
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as into a champain, not so much infested with enemies and Disputes: For whether it be that a practicall conscience be easilier satisfied than a subtill wit,
as into a champain, not so much infested with enemies and Disputes: For whither it be that a practical conscience be easilier satisfied than a subtle wit,
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or at least symbolizeth with him, making them or rendring them as part of Christs own words spoken by himself at the first Institution and Celebration of his Supper;
or At least symbolizeth with him, making them or rendering them as part of Christ own words spoken by himself At the First Institution and Celebration of his Supper;
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and which you may Observe, the two Elements Bread and Wine taken and received, though they have distinct significations, Christs Body broken and his Blood shed,
and which you may Observe, the two Elements Bred and Wine taken and received, though they have distinct significations, Christ Body broken and his Blood shed,
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yet they meet as two lines in this one point, The remembrance of Christ. This do in remembrance of me, is spoken of eating the bread, ver. 24. This drink in remembrance of me, is spoken of the cup, ver. 25. The Use of both the signes makes up but one memoriall of Christ, once dying, once sacrificed up to God for us;
yet they meet as two lines in this one point, The remembrance of christ. This do in remembrance of me, is spoken of eating the bred, ver. 24. This drink in remembrance of me, is spoken of the cup, ver. 25. The Use of both the Signs makes up but one memorial of christ, once dying, once sacrificed up to God for us;
Or if you will read the words thus, NONLATINALPHABET, for my memoriall, or for my commemoration. What impression hath the dying charge or commandment of a Testator upon his children or executors? Christ builds a monument for himself before he die, plain and simple to the eye, but a lasting monument that must continue till he come again, ver. 26. One of the seven wonders of the Heathen world was Mausolaeum, a Monument or Tomb. The goodliest monument which distinguishes and beautifies the Christian Church, is this of Christs own erecting, his Memoriall.
Or if you will read the words thus,, for my memorial, or for my commemoration. What impression hath the dying charge or Commandment of a Testator upon his children or Executors? christ builds a monument for himself before he die, plain and simple to the eye, but a lasting monument that must continue till he come again, ver. 26. One of the seven wonders of the Heathen world was Mausoleum, a Monument or Tomb. The Goodliest monument which Distinguishes and beautifies the Christian Church, is this of Christ own erecting, his Memorial.
The second Temple built after the captivity of Babylon, was farre inferiour in outward magnificence and splendour to the first, built by Solomon: and the Jews observe five things to be wanting in the second, which were in the first,
The second Temple built After the captivity of Babylon, was Far inferior in outward magnificence and splendour to the First, built by Solomon: and the jews observe five things to be wanting in the second, which were in the First,
as the Ark, &c. yet God promiseth, Hag. 2. 9. The glory of this latter hoUse shall be greater then the former, becaUse Christ the desire of all Nations should come,
as the Ark, etc. yet God promises, Hag. 2. 9. The glory of this latter hoUse shall be greater then the former, Because christ the desire of all nations should come,
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and fill it with glory, ver. 7. And shall not the presence of Christs Body and Blood in this Sacrament excell in glory, all the typicall glory of Sacrifices and Sacraments of the Law? They were but shadows of him that should come, this the memoriall of him that died and is alive.
and fill it with glory, ver. 7. And shall not the presence of Christ Body and Blood in this Sacrament excel in glory, all the typical glory of Sacrifices and Sacraments of the Law? They were but shadows of him that should come, this the memorial of him that died and is alive.
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It is more than a Command, it is a Charge of a dying Testatour or Saviour, laying an injunction upon his Church to do this. For both Sacraments of the Gospel we have the word of command:
It is more than a Command, it is a Charge of a dying Testator or Saviour, laying an injunction upon his Church to do this. For both Sacraments of the Gospel we have the word of command:
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The Baptizate, Go and Disciple all Nations, baptizing them, is the word for Baptism: Hoc facite, This do ye in remembrance of me, is the word for the Supper.
The Baptize, Go and Disciple all nations, baptizing them, is the word for Baptism: Hoc Facite, This do you in remembrance of me, is the word for the Supper.
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The Sacraments are parts of Gods instituted worship, standing by positive appointment of God, The eating and drinking of bread and wine in their natural being or Use, are no more memorials, symbols and pledges of Christs body and bloud,
The Sacraments Are parts of God's instituted worship, standing by positive appointment of God, The eating and drinking of bred and wine in their natural being or Use, Are no more memorials, symbols and pledges of Christ body and blood,
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no man can authoritatively institute a Sacrament, or prescribe to God any part of his worship, I have received of the Lord, saith the Apostle, that which I delivered also unto you, and the Reason is good;
no man can authoritatively institute a Sacrament, or prescribe to God any part of his worship, I have received of the Lord, Says the Apostle, that which I Delivered also unto you, and the Reason is good;
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If we vary from the patern there lies a quis requisivit against us, Who hath-required this at your hands? So God checks our inventions and superstition in creating will-worship, by adding or detracting,
If we vary from the pattern there lies a quis requisivit against us, Who hath-required this At your hands? So God Checks our Inventions and Superstition in creating will-worship, by adding or detracting,
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as we may not coyn, so neither wash, or clip, or embase that which is stamped by the Lord, NONLATINALPHABET, referrs to that which went before, Eat this blessed and broken Bread, the next words explain it, Do this as oft as ye drink it, principally it relates to the actions of Communicants, Do this, that is, Eat ye, Drink ye, and consequently to the actions of the Dispenser or Minister, Do this, that is, Blesse ye, Break ye, which are antecedent to eating and drinking,
as we may not coin, so neither wash, or clip, or embase that which is stamped by the Lord,, refers to that which went before, Eat this blessed and broken Bred, the next words explain it, Do this as oft as you drink it, principally it relates to the actions of Communicants, Do this, that is, Eat you, Drink you, and consequently to the actions of the Dispenser or Minister, Do this, that is, Bless you, Break you, which Are antecedent to eating and drinking,
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and so all the external rites or actions of this Sacrament may come under the command, Do this, but we may not stretch the NONLATINALPHABET to accessories and circumstances appendant, not to the upper room,
and so all the external Rites or actions of this Sacrament may come under the command, Do this, but we may not stretch the to accessories and Circumstances appendant, not to the upper room,
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for neither the injunction of the Passeover did in after times extend to all the circumstances Used at the first Passeover in Aegypt, as the Hebrews note.
for neither the injunction of the Passover did in After times extend to all the Circumstances Used At the First Passover in Egypt, as the Hebrews note.
The Papist seems to espie here some glimpse of proof of the real Sacrifice of Christ in his Masse, from the word here Used Facite, which in Latine sometimes signifies to sacrifice or offer,
The Papist seems to espy Here Some glimpse of proof of the real Sacrifice of christ in his Mass, from the word Here Used Facite, which in Latin sometime signifies to sacrifice or offer,
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but intended for a memorial for ever in all generations, till Christ came, and therefore the Apostle here delivers it to the Church of Corinth, the very institution of Christ is deliver'd to this Church,
but intended for a memorial for ever in all generations, till christ Come, and Therefore the Apostle Here delivers it to the Church of Corinth, the very Institution of christ is Delivered to this Church,
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To make a Disciple, and to baptize one, seems to be put for the same, John 4. 1, 2. but this commandment, Do this, lies more inner yet, it appertains to them that are Disciples already,
To make a Disciple, and to baptise one, seems to be put for the same, John 4. 1, 2. but this Commandment, Do this, lies more inner yet, it appertains to them that Are Disciples already,
Shall not we then keep this charge, and Observe this commandment, and enjoy this priviledge properly belonging to Disciples? Oh it was this that made Christians of old,
Shall not we then keep this charge, and Observe this Commandment, and enjoy this privilege properly belonging to Disciples? O it was this that made Christians of old,
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when they were for their sinne debarred and excluded, so cry, weep, lament their sad case, that they should depart as it were from the presence of their Lord,
when they were for their sin debarred and excluded, so cry, weep, lament their sad case, that they should depart as it were from the presence of their Lord,
Fourthly, The end wherefore this Ordinance was instituted, and is celebrated is for the remembrance of Christ, for it is NONLATINALPHABET, a memorial of that great, that universal Sacrifice, Christ Jesus;
Fourthly, The end Wherefore this Ordinance was instituted, and is celebrated is for the remembrance of christ, for it is, a memorial of that great, that universal Sacrifice, christ jesus;
or esteemed tReasures, and we may see how little Christ receded from the intent of the Passeover, which was a memorial of the Hebrews deliverance in Aegypt, Exod. 12. 14. and transferr'd to a greater memorial of himself, by whom is wrought a greater and more universal deliverance of the Church;
or esteemed tReasures, and we may see how little christ receded from the intent of the Passover, which was a memorial of the Hebrews deliverance in Egypt, Exod 12. 14. and transferred to a greater memorial of himself, by whom is wrought a greater and more universal deliverance of the Church;
The paschal rite of the Jew was changed from a memorial of their deliverance from Aegypt into a memorial of the death of Christ, by which we have a greater deliverance;
The paschal rite of the Jew was changed from a memorial of their deliverance from Egypt into a memorial of the death of christ, by which we have a greater deliverance;
Their Passeover was to be Observed by them in their generations for ever, Exod. 12. 24. and our Supper is an Ordinance to be Observed by the Gospel-churches for ever;
Their Passover was to be Observed by them in their generations for ever, Exod 12. 24. and our Supper is an Ordinance to be Observed by the Gospel-churches for ever;
It's twice repeated, For remembrance of me; both the eating of the bread and drinking of the wine are but one memorial, which is the NONLATINALPHABET, or bufinesse of this Ordinance;
It's twice repeated, For remembrance of me; both the eating of the bred and drinking of the wine Are but one memorial, which is the, or bufinesse of this Ordinance;
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so it might alwayes live and be fresh in our memory, the commemoration of that Sacrifice which never is, never needs to be repeated, is repeated often in this Sacrament,
so it might always live and be fresh in our memory, the commemoration of that Sacrifice which never is, never needs to be repeated, is repeated often in this Sacrament,
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IT's a solemn memorial instituted by Christ himself, Great deliverances have solemn commemorations, such was the Passeover, the feast of Purim, the Encaenia or feast of Dedication;
IT's a solemn memorial instituted by christ himself, Great Deliverances have solemn commemorations, such was the Passover, the feast of Purim, the Encaenia or feast of Dedication;
and eminent, and universal benefits, therefore Christ will set up his own monument, and ordain a solemn Ordinance for remembrance of himself, to be Observed by all that have his memory,
and eminent, and universal benefits, Therefore christ will Set up his own monument, and ordain a solemn Ordinance for remembrance of himself, to be Observed by all that have his memory,
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and it is one of the great Sea-marks of the Church of Christ, he did not set up anniversaries or festivals for his Nativity, Circumcision, Ascension, &c. which the Churches in after times Observed,
and it is one of the great Sea-marks of the Church of christ, he did not Set up Anniversaries or festivals for his Nativity, Circumcision, Ascension, etc. which the Churches in After times Observed,
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His death I say, For ye shew the Lords death, ver. 26. And why? BecaUse his death is the expiation of sinne, therein was made the Sacrifice of Atonement;
His death I say, For you show the lords death, ver. 26. And why? Because his death is the expiation of sin, therein was made the Sacrifice of Atonement;
Redemption, Reconciliation was made thereby, the Covenant confirmed, the love of God to man demonstrated, the justice of God for sinne exemplified, the foundation of our righteousnesse, hope, peace and victory laid, the fulnesse of merit, the mirrour of mercy, the admiration of Angels, the center of all Christianity,
Redemption, Reconciliation was made thereby, the Covenant confirmed, the love of God to man demonstrated, the Justice of God for sin exemplified, the Foundation of our righteousness, hope, peace and victory laid, the fullness of merit, the mirror of mercy, the admiration of Angels, the centre of all Christianity,
when we see him and his death personated, and acted in this Sacrament, here we see him dying, paying our ransome ▪ Oh the dreadfull example of Gods justice upon sin!
when we see him and his death personated, and acted in this Sacrament, Here we see him dying, paying our ransom ▪ O the dreadful Exampl of God's Justice upon since!
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and this is the reason why the Ancients so often called this Ordinance a Sacrifice, which Chrysostom recalling himself, saith, NONLATINALPHABET, rather the commemoration of a Sacrifice,
and this is the reason why the Ancients so often called this Ordinance a Sacrifice, which Chrysostom recalling himself, Says,, rather the commemoration of a Sacrifice,
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First, We may bewail that great eclipse which hath befallen this Ordinance here with us of later years, the like to which hath not been seen in England since it became Protestant, the remembrance and memorial of Christ hath been even forgotten,
First, We may bewail that great eclipse which hath befallen this Ordinance Here with us of later Years, the like to which hath not been seen in England since it became Protestant, the remembrance and memorial of christ hath been even forgotten,
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and the Ordinance of Communion been render'd as the apple of contention and division, a matter of quarrel rather than of Use, the losse that is gained by this intermission or neglect,
and the Ordinance of Communion been rendered as the apple of contention and division, a matter of quarrel rather than of Use, the loss that is gained by this intermission or neglect,
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or disUse or it is very great, for we lose an inestimable benefit by it, the solemn remembrance of Christ with the comforts thence resulting, we lose a duty by it;
or disUse or it is very great, for we loose an inestimable benefit by it, the solemn remembrance of christ with the comforts thence resulting, we loose a duty by it;
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so great a benefit, and the visible mischief hath been very great, for hereby separation hath been mightily advanced, the people like sheep wanting fodder at their own crib, have scatter'd themselves to other cribs and pastures, where they might finde sustenance,
so great a benefit, and the visible mischief hath been very great, for hereby separation hath been mightily advanced, the people like sheep wanting fodder At their own crib, have scattered themselves to other cribs and pastures, where they might find sustenance,
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and several communions have been taken up on the same Reason that water being carn'd or stopt from this old channel, findes out or makes other water-courses,
and several communions have been taken up on the same Reason that water being carned or stopped from this old channel, finds out or makes other Water-courses,
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and yet haply we are all guilty, it but in this, that the Apostle said ▪ to the Corinthians in another case, 1 Cor. 5. 2. And ye are puffed up, and have not rather mourned;
and yet haply we Are all guilty, it but in this, that the Apostle said ▪ to the Corinthians in Another case, 1 Cor. 5. 2. And you Are puffed up, and have not rather mourned;
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And I further say, That God is just in punishing us with this losse or stroke for our abUse and contempt of this holy Ordinance in former times, by shutting out those that were fit to be admitted, meerly upon a ceremonious inconformity,
And I further say, That God is just in punishing us with this loss or stroke for our abUse and contempt of this holy Ordinance in former times, by shutting out those that were fit to be admitted, merely upon a ceremonious inconformity,
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and compelling in upon penalty, that by this test they might finde out Recusant Papists, such as were contrary to their own rules, sottishly ignorant, notoriously wicked;
and compelling in upon penalty, that by this test they might find out Recusant Papists, such as were contrary to their own rules, sottishly ignorant, notoriously wicked;
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2. As for them of the Separation, whose advantage it was, and of some of them the design to have us broken, that they might thrive as the people on the Sea-coast do by the wrack;
2. As for them of the Separation, whose advantage it was, and of Some of them the Design to have us broken, that they might thrive as the people on the Seacoast do by the wrack;
They (I say) while some were labouring, and all were waiting for to have Gods order stamped by civil Authority, not to give esteem or value to that which is of God,
They (I say) while Some were labouring, and all were waiting for to have God's order stamped by civil authority, not to give esteem or valve to that which is of God,
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While I say some were endeavouring this, or haply some of you will say, While men slept the envious man sowed his tares, and took his opportunity of that long vacation,
While I say Some were endeavouring this, or haply Some of you will say, While men slept the envious man sowed his tares, and took his opportunity of that long vacation,
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and cried down promiscuous Communions with all their might, laying a good foundation, That onely visible Saints are fit Communicants, which is true as to the Churches Admission;
and cried down promiscuous Communions with all their might, laying a good Foundation, That only visible Saints Are fit Communicants, which is true as to the Churches Admission;
and thence come the several Communions and divisions moulded up together into several bodies, for and by interests, passions and worldly ends, which I speak not of all,
and thence come the several Communions and divisions moulded up together into several bodies, for and by interests, passion and worldly ends, which I speak not of all,
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as Aaron was in the businesse of the golden Calf, and others were mightily taken with it, who hardly passing for honest men at home in their own Churches, were presently canonized for Saints, All the Congregation are Saints, every one of them, saith Corah, Numb. 16. 3. 3. When I look upon the standing Ministers, who should dispense the Sacrament, I must plead this for them, that while it is their intention and practise to make the door of this Sacrament no wider, no narrower than Christ hath made it, they cannot be condemned.
as Aaron was in the business of the golden Calf, and Others were mightily taken with it, who hardly passing for honest men At home in their own Churches, were presently canonized for Saints, All the Congregation Are Saints, every one of them, Says Corah, Numb. 16. 3. 3. When I look upon the standing Ministers, who should dispense the Sacrament, I must plead this for them, that while it is their intention and practice to make the door of this Sacrament no wider, no narrower than christ hath made it, they cannot be condemned.
The Priests that were partial in the Law, did God make base and contemptible before the people, Mal. 2. 9. and their partiality was in admitting the blinde, lame and blemisht Sacrifices of the rich, or of their friends:
The Priests that were partial in the Law, did God make base and contemptible before the people, Malachi 2. 9. and their partiality was in admitting the blind, lame and blemished Sacrifices of the rich, or of their Friends:
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and open the door to them that should not enter, which if any do for handfuls of barley &c. for partial respects and carnal ends, their sin is great.
and open the door to them that should not enter, which if any do for handfuls of Barley etc. for partial respects and carnal ends, their since is great.
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How many are bruits for their knowledge, and beasts for their lives? The onely way to bring them and the Sacrament together, is either to stoop the Ordinance to them,
How many Are bruits for their knowledge, and beasts for their lives? The only Way to bring them and the Sacrament together, is either to stoop the Ordinance to them,
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and that's the only way to be attempted; God grant successe. When the ignorant, superstitious, prophane are weeded out, the Garden will hardly look green;
and that's the only Way to be attempted; God grant success. When the ignorant, superstitious, profane Are weeded out, the Garden will hardly look green;
for as yet the people had not prepared their heart to the God of their Fathers, 2. Chron. 20. 33. For the frowardnesse of those places where security, senslesnesse of spiritual things, opposition, is predominant, this Rule would be laid, That there is no Reason to deny those that are godly the liberty of performance of this duty, or enjoyment of this benefit;
for as yet the people had not prepared their heart to the God of their Father's, 2. Chronicles 20. 33. For the frowardness of those places where security, Senslessness of spiritual things, opposition, is predominant, this Rule would be laid, That there is no Reason to deny those that Are godly the liberty of performance of this duty, or enjoyment of this benefit;
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Why are they starved, becaUse others will not, or ought not to eat? Did the Church that lived amongst Jews or Heathens alwayes want this Sacrament? They were sometimes disturbed and persecuted,
Why Are they starved, Because Others will not, or ought not to eat? Did the Church that lived among jews or heathens always want this Sacrament? They were sometime disturbed and persecuted,
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Why but we have no rule establisht by Civil Authority, or rather no Government: Nor had the Primitive Church for 300 years, when the vigour of Discipline was strongest;
Why but we have no Rule established by Civil authority, or rather no Government: Nor had the Primitive Church for 300 Years, when the vigour of Discipline was Strongest;
What if wicked men break in and abUse our Sacrament? what if Heathens had so done in the Primitive Church? If they eat our bread, it's no Sacrament to them.
What if wicked men break in and abUse our Sacrament? what if heathens had so done in the Primitive Church? If they eat our bred, it's no Sacrament to them.
If extream violence be Used or feared, we have the protection of the Magistrate, or as the first Christians, we have our hoUses to break the Lords bread in.
If extreme violence be Used or feared, we have the protection of the Magistrate, or as the First Christians, we have our hoUses to break the lords bred in.
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Quest. If the command be so high, the memoriall so sweet, the benefit so great, What may be done that there may be no Obstruction between my soul and this duty, this remembrance, this benefit?
Quest. If the command be so high, the memorial so sweet, the benefit so great, What may be done that there may be no Obstruction between my soul and this duty, this remembrance, this benefit?
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and this should be my rule, I would abate and submit, and strip my self of all carnall respects, pride, stomach-envy discontent, scorn, &c. rather than deprive my self of this benefit,
and this should be my Rule, I would abate and submit, and strip my self of all carnal respects, pride, stomach-envy discontent, scorn, etc. rather than deprive my self of this benefit,
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and my rule is this, I will abate and strip my self of all pride, interest, enmity contempt of my neighbour, partiality, base and carnall respects, rather than keep my self from giving it to you,
and my Rule is this, I will abate and strip my self of all pride, Interest, enmity contempt of my neighbour, partiality, base and carnal respects, rather than keep my self from giving it to you,
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when it is at a point of conscience, then both I and you must examine whether our consciences be not bound by errour, that which binds you may loosen me, that which binds me may loosen you;
when it is At a point of conscience, then both I and you must examine whither our Consciences be not bound by error, that which binds you may loosen me, that which binds me may loosen you;
and I am consident that if carnall thoughts, Reasons and respects were cut off on all sides, thousands would be reduced that stand off, both from their duty and from their benefit:
and I am confident that if carnal thoughts, Reasons and respects were Cut off on all sides, thousands would be reduced that stand off, both from their duty and from their benefit:
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It was the case of many of precious memory, that liked not the Ceremonies, yet submitted to those inconveniences, rather than lose that benefit which by their submission to them might be gained.
It was the case of many of precious memory, that liked not the Ceremonies, yet submitted to those inconveniences, rather than loose that benefit which by their submission to them might be gained.
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The two Sacraments of old were both of them backt with cutting off in case of neglect, Gen. 19. 14. Numb. 9. 18. The positive worship of God in Sacraments, is not easily, either misperformed or neglected.
The two Sacraments of old were both of them backed with cutting off in case of neglect, Gen. 19. 14. Numb. 9. 18. The positive worship of God in Sacraments, is not Easily, either misperformed or neglected.
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and this also to a man that examines himself, and so let him eat of this bread, &c. It's a duty and a priviledge both, of all outward Ordinances the inmost.
and this also to a man that examines himself, and so let him eat of this bred, etc. It's a duty and a privilege both, of all outward Ordinances the inmost.
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Those that live in known habituall sin, forget Christ, and I make no doubt but the often sight and memory of his death, which is here acted and personated,
Those that live in known habitual since, forget christ, and I make no doubt but the often sighed and memory of his death, which is Here acted and personated,
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Here we learn how to exercise our mindes and meditations in the celebration of this Supper, viz. in the remembrance of Christ, the survey of whom is inriched with excellent fruit of renewing our repentance, quickning our faith elevating our affections;
Here we Learn how to exercise our minds and meditations in the celebration of this Supper, viz. in the remembrance of christ, the survey of whom is enriched with excellent fruit of renewing our Repentance, quickening our faith elevating our affections;
when they were hanged out in sight by Marc. Anthony; and therefore it is suitable to the end of this Sacrament, to be exercising our memories, mindes and affections in the perusall of Christ Jesus.
when they were hanged out in sighed by Marc. Anthony; and Therefore it is suitable to the end of this Sacrament, to be exercising our memories, minds and affections in the perusal of christ jesus.
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as a means to keep the heart intent, and in spirituall frame or fixedness, but should rather chUse a silent meditation and imployment of the minde in the remembrance of Christ,
as a means to keep the heart intent, and in spiritual frame or fixedness, but should rather choose a silent meditation and employment of the mind in the remembrance of christ,
for that's more suitable to the end of this Ordinance, and to Christs example and institution, who according to the custom of the Jews filled the time of action with commemoration,
for that's more suitable to the end of this Ordinance, and to Christ Exampl and Institution, who according to the custom of the jews filled the time of actium with commemoration,
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1. The dreadfulness of Gods justice which with a terrible stroak did smite the great Shepherd for our sins, the least dram of it would have sunk us to all eternity.
1. The dreadfulness of God's Justice which with a terrible stroke did smite the great Shepherd for our Sins, the least dram of it would have sunk us to all eternity.
5. What a great work it is to reconcile a sinner to his God, all names of men and Angels are nothing to it, all their sufferings would not pay a penny of this debt, which is not dissolved by any blood but of the Lord of Glory.
5. What a great work it is to reconcile a sinner to his God, all names of men and Angels Are nothing to it, all their sufferings would not pay a penny of this debt, which is not dissolved by any blood but of the Lord of Glory.
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9. That as God gave Christ for you, so he gives him to you, that he that was your Sacrifice offered up to God, might in this Sacrament be offered unto you,
9. That as God gave christ for you, so he gives him to you, that he that was your Sacrifice offered up to God, might in this Sacrament be offered unto you,
as meat and drink, as spirituall repast, that as we live by Christ, so we may live upon him, being entertained as confederates to feast with God upon the Sacrifice offered up unto him.
as meat and drink, as spiritual repast, that as we live by christ, so we may live upon him, being entertained as confederates to feast with God upon the Sacrifice offered up unto him.
Concerning which Hymn, wherewith the Jews did usually close the coenam apolyticam, or dimissory Supper, calling it the Hallel, from the first word of it Hallelujah, you may consult not only the Jewish Writers,
Concerning which Hymn, wherewith the jews did usually close the coenam apolyticam, or dimissory Supper, calling it the Hallel, from the First word of it Hallelujah, you may consult not only the Jewish Writers,
but our Learned men, Cameron Myroth in Matth. 16. 30. Drusius in Matth. 26. 30. Hugo Broughton in Dan. pag. 46. beside Paulus Burgensis, Gerard Harm. Fol. 178. col.
but our Learned men, Cameron Myroth in Matthew 16. 30. Drusius in Matthew 26. 30. Hugo Broughton in Dan. page. 46. beside Paulus Burgensis, Gerard Harm. Fol. 178. col.
for though some others do rather conceive it a new Hymn composed by our Saviour, and the 17 Chapter of St John to be it, we finde no Reason to go with them in that opinion, both becaUse our Saviour did not easily vary from the Rite or Custom received,
for though Some Others do rather conceive it a new Hymn composed by our Saviour, and the 17 Chapter of Saint John to be it, we find no Reason to go with them in that opinion, both Because our Saviour did not Easily vary from the Rite or Custom received,
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CHAP. XIII. How much it concerneth Ministers to Teach, and all to Learn the true meaning of this Ordinance. 1 COR. 11. 26, 27. For as often as ye eat this bread,
CHAP. XIII. How much it concerns Ministers to Teach, and all to Learn the true meaning of this Ordinance. 1 COR. 11. 26, 27. For as often as you eat this bred,
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Of the former I have acquitted my self, by setting forth the nature, Use, end of this Sacrament, according to our Lords Institution, recited by the Evangelists,
Of the former I have acquitted my self, by setting forth the nature, Use, end of this Sacrament, according to our lords Institution, recited by the Evangelists,
Now I am to proceed unto the later, which is to render the Communicant suitable to the Ordinance, of which our Saviour did not in the Institution directly speak,
Now I am to proceed unto the later, which is to render the Communicant suitable to the Ordinance, of which our Saviour did not in the Institution directly speak,
but the Apostle in this place speaks more fully and directly unto, than in any other place is found, the abUses and distempers of the Corinthians leading him most properly to it;
but the Apostle in this place speaks more Fully and directly unto, than in any other place is found, the Abuses and distempers of the Corinthians leading him most properly to it;
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yet in Reformed Churches, who endeavour to imitate the pattern in the Mount, the common sin lies in the unsutableness of the Communicant to the Ordinance;
yet in Reformed Churches, who endeavour to imitate the pattern in the Mount, the Common since lies in the unsuitableness of the Communicant to the Ordinance;
and the Papists, much alike as it stood between the Samaritans and the Jews of old, The Samaritans Used a false worship, Ye worship ye know not what, Joh. 4. 22. The Jews had a true worship,
and the Papists, much alike as it stood between the Samaritans and the jews of old, The Samaritans Used a false worship, You worship you know not what, John 4. 22. The jews had a true worship,
Now the guests are to be surveyed and tried, whether they come worthily or unworthily, by the test or ticket of the Apostles Doctrine following to the end of the Chapter;
Now the guests Are to be surveyed and tried, whither they come worthily or unworthily, by the test or ticket of the Apostles Doctrine following to the end of the Chapter;
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1. That the Apostles Doctrine in this place is properly calculated for the rectifying the abUses and unworthiness of the Corinthians, as ye may see at the 33, 34, verses,
1. That the Apostles Doctrine in this place is properly calculated for the rectifying the Abuses and unworthiness of the Corinthians, as you may see At the 33, 34, Verses,
for, the occasion, viz. the sinne of the Corinthians, required it; and yet doubtless the point of worthiness, should in order of nature be first stated,
for, the occasion, viz. the sin of the Corinthians, required it; and yet doubtless the point of worthiness, should in order of nature be First stated,
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but yet new and unusuall phrases, which are NONLATINALPHABET, have no brother in any other part of Scripture, as guilty of the body and blood of the Lord, eating and drinking judgement or damnation, &c. full of terrour, and fit for compunction.
but yet new and unusual phrases, which Are, have no brother in any other part of Scripture, as guilty of the body and blood of the Lord, eating and drinking judgement or damnation, etc. full of terror, and fit for compunction.
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These of the 26 verse are the words of St Paul, who having recited what Christ did and said at the first celebration and institution of this Sacrament, goes about to set his Corinthian communicants to right, teaching them and us, what is the meaning of this Ordinance,
These of the 26 verse Are the words of Saint Paul, who having recited what christ did and said At the First celebration and Institution of this Sacrament, Goes about to Set his Corinthian communicants to right, teaching them and us, what is the meaning of this Ordinance,
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this he collects from the institution, this he inculcates upon the communicant, as the great business which he is to do, that he may be suitable to the Ordinance.
this he Collects from the Institution, this he inculcates upon the communicant, as the great business which he is to do, that he may be suitable to the Ordinance.
People have need to be taught what the meaning of this Ordinance is, and what is the main business of the Communicant ▪ The Apostle hath set forth this Sacrament,
People have need to be taught what the meaning of this Ordinance is, and what is the main business of the Communicant ▪ The Apostle hath Set forth this Sacrament,
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When your children, Exod. 12. 26. shall say unto you, What mean you by this service? ye shall say, It is the sacrifice of the Lords Passeover, &c. And in another instance, When your children shall say, What mean you by these stones? ye shall answer, Josh. 4. 6. The waters of Jordan were cut off, &c. This was the veil that covered the eye of the Jews, they had Sacrifices, Washings, manifold Rites,
When your children, Exod 12. 26. shall say unto you, What mean you by this service? you shall say, It is the sacrifice of the lords Passover, etc. And in Another instance, When your children shall say, What mean you by these stones? you shall answer, Josh. 4. 6. The waters of Jordan were Cut off, etc. This was the veil that covered the eye of the jews, they had Sacrifices, Washings, manifold Rites,
or the spirituall importance they know not, and therefore rest in the opus operatum, and receive the Sacrament as a medicinall potion naturally working,
or the spiritual importance they know not, and Therefore rest in the opus operatum, and receive the Sacrament as a medicinal potion naturally working,
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But now, if the same cup taken with such ingredients, would be deadly poyson, with such a lively Cordiall, would you not expect that the Physician should teach you to make it Cordiall,
But now, if the same cup taken with such ingredients, would be deadly poison, with such a lively Cordial, would you not expect that the physician should teach you to make it Cordial,
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That's a terrible expression, ver. 29. He eats and drinks damnation to himself not discerning the Lords Body, that is, not knowing the meaning, the nature, Use and end of the Ordinance, which to understand is a good part of preparation,
That's a terrible expression, ver. 29. He eats and drinks damnation to himself not discerning the lords Body, that is, not knowing the meaning, the nature, Use and end of the Ordinance, which to understand is a good part of preparation,
The first lesson which you must learn, the first Question to be answered is, What is the true meaning of this Ordinance? what is the main business of it? for it is supposed in those words, Exod. 12. 26. When your children shall say to you, What mean you by this service, (i.
The First Lesson which you must Learn, the First Question to be answered is, What is the true meaning of this Ordinance? what is the main business of it? for it is supposed in those words, Exod 12. 26. When your children shall say to you, What mean you by this service, (i.
1. It is a proper and excellent antidote or remedy of such abUses and miscarriages as creep in at the door, either of ignorance, superstition, or prophaneness;
1. It is a proper and excellent antidote or remedy of such Abuses and miscarriages as creep in At the door, either of ignorance, Superstition, or profaneness;
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and the Apostle signifies so much here, by applying this corrective to those distempers which then reigned in the Church of Corinth, as if he had said, Could you come and eat and drink so rudely, proudly, confUsedly, irreverently, unworthily,
and the Apostle signifies so much Here, by applying this corrective to those distempers which then reigned in the Church of Corinth, as if he had said, Could you come and eat and drink so rudely, proudly, confUsedly, irreverently, unworthily,
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2. This will direct all your preparations to the true end, your praiers, meditations, self-examination, will be answerable and suitable to the Ordinance.
2. This will Direct all your preparations to the true end, your Prayers, meditations, Self-examination, will be answerable and suitable to the Ordinance.
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Here is not the eating of a piece of bread, nor the drinking of a cup of wine in a publique company of sober men and of my betters (which yet is enough to the putting on my better clothes,
Here is not the eating of a piece of bred, nor the drinking of a cup of wine in a public company of Sobrium men and of my betters (which yet is enough to the putting on my better clothes,
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3. This takes off all slighting and undervaluing of this Ordinance, which appears to an outward and carnall eye, No better bread or wine than I can have at home,
3. This Takes off all slighting and undervaluing of this Ordinance, which appears to an outward and carnal eye, No better bred or wine than I can have At home,
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5. Lastly, The preparation so much spoken of, and the self-examination required by the Apostle, cannot be imagined to referre to the eating of bread and drinking wine,
5. Lastly, The preparation so much spoken of, and the Self-examination required by the Apostle, cannot be imagined to refer to the eating of bred and drinking wine,
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So much of this generall Point, the second Point shall be taken from those words, Ye shew the Lords death, or shew ye, for the word might be construed imparatively,
So much of this general Point, the second Point shall be taken from those words, You show the lords death, or show you, for the word might be construed imparatively,
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The two standing Sacraments of the Gospel, do also referre to death, We are buried with him by Baptism, into death, Rom. 6. 4. and in the Supper, we shew the Lords death.
The two standing Sacraments of the Gospel, do also refer to death, We Are buried with him by Baptism, into death, Rom. 6. 4. and in the Supper, we show the lords death.
As of all deliverances and benefits vouchsafed to Israel of old, God would have the Passeover-deliverance celebrated by a constant memoriall in all generations;
As of all Deliverances and benefits vouchsafed to Israel of old, God would have the passover-deliverance celebrated by a constant memorial in all generations;
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Had the death been the death of the Lord, a most excellent person, and not also the death of a Lamb for Sacrifice, to make attonement, it had wanted one of his properties, but it was both.
Had the death been the death of the Lord, a most excellent person, and not also the death of a Lamb for Sacrifice, to make atonement, it had wanted one of his properties, but it was both.
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so it reconciled us sinners unto God, and meritoriously redeemed and ransomed us from our bondage to the curse and wrath of God, the only ground and foundation of our hope, peace and comfort.
so it reconciled us Sinners unto God, and meritoriously redeemed and ransomed us from our bondage to the curse and wrath of God, the only ground and Foundation of our hope, peace and Comfort.
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let them consider it, that are not only careless of the benefit of it, but fail of their duty, by not presenting themselves at this solemn shewing of the Lords death:
let them Consider it, that Are not only careless of the benefit of it, but fail of their duty, by not presenting themselves At this solemn showing of the lords death:
but how can it be expected that they that shew not the life of Christ by a godly conversation, should care to shew forth his death by publique profession;
but how can it be expected that they that show not the life of christ by a godly Conversation, should care to show forth his death by public profession;
and not out of meer superstition, expecting that from the Sacrament, which the Papist expects from his auricular confession, that is, to quit the old score, that he may more freely begin upon a new.
and not out of mere Superstition, expecting that from the Sacrament, which the Papist expects from his auricular Confessi, that is, to quit the old score, that he may more freely begin upon a new.
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But I may not forget that which is very learnedly Observed, that the Apostle using the word NONLATINALPHABET, which frequently is Used for publishing and preaching the Gospel, doth allude to the Haggada, as it was called by the Jewish custom at the Passeover,
But I may not forget that which is very learnedly Observed, that the Apostle using the word, which frequently is Used for publishing and preaching the Gospel, does allude to the Haggada, as it was called by the Jewish custom At the Passover,
and that was a set and solemn declaration or annunciation of the Lords passing over the hoUses sprinkled with blood, of their slavery and hard bondage in Aegypt, and their deliverance thence, teaching us, in this our Gospel-Passeover, to shew forth our hard bondage under sinne,
and that was a Set and solemn declaration or annunciation of the lords passing over the hoUses sprinkled with blood, of their slavery and hard bondage in Egypt, and their deliverance thence, teaching us, in this our Gospel-Passeover, to show forth our hard bondage under sin,
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and taken up with this employment, Shew ye forth the Lords death, this must be your actuall exercise at the time of eating and drinking, the death of Christ must fill your eyes, your ears, your lips, your thoughts:
and taken up with this employment, Show you forth the lords death, this must be your actual exercise At the time of eating and drinking, the death of christ must fill your eyes, your ears, your lips, your thoughts:
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Rejoyce for the love that delivers up Christ is unparallel'd, and the death of the Lord is succedaneous, a Sacrifice death, the Sacrifice bears the sinne, and takes it off you;
Rejoice for the love that delivers up christ is unparalleled, and the death of the Lord is succedaneous, a Sacrifice death, the Sacrifice bears the sin, and Takes it off you;
there is a nunc dimitiis for all you that take Christ in your arms, I would not be thinking of the joys of heaven, the second coming of Christ, absolutely and abstractly considered, but shewing forth his death:
there is a nunc dimitiis for all you that take christ in your arms, I would not be thinking of the Joys of heaven, the second coming of christ, absolutely and abstractly considered, but showing forth his death:
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THe third Point is taken up from the words NONLATINALPHABET, For as often as ye eat this bread, &c. The Sacrament of the Lords Supper is an iterable Ordinance, which is to be repeated:
THe third Point is taken up from the words, For as often as you eat this bred, etc. The Sacrament of the lords Supper is an iterable Ordinance, which is to be repeated:
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Our Saviour gives a hint of this in those words, This do for a remembrance of me, and the Apostle from him, For as often, &c. The word often, is sometimes opposed to seldom,
Our Saviour gives a hint of this in those words, This do for a remembrance of me, and the Apostle from him, For as often, etc. The word often, is sometime opposed to seldom,
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The Sacrifice of Christ, or the offering of him up, was but once, Heb. 9. 26. The Sacrament of his body and bloud is often as a memorial of that Sacrifice,
The Sacrifice of christ, or the offering of him up, was but once, Hebrew 9. 26. The Sacrament of his body and blood is often as a memorial of that Sacrifice,
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God did more punctually and precisely under the Law prescribe the times of their Sacraments, the eighth day for circumcision, such a day of such a moneth yearly for the Passeover,
God did more punctually and precisely under the Law prescribe the times of their Sacraments, the eighth day for circumcision, such a day of such a Monn yearly for the Passover,
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for how worthily, as a learned man Observes, and therefore under correction it was not so right, that when as Durand saith, The primitive devotion of communicating every day, was grown so cool, that it came to be commanded on the three great festivals, whereof Easter was by Innocent the first made of the Quorum: (I might instance nearer home) enjoyning all to it at that time;
for how worthily, as a learned man Observes, and Therefore under correction it was not so right, that when as Durand Says, The primitive devotion of communicating every day, was grown so cool, that it Come to be commanded on the three great festivals, whereof Easter was by Innocent the First made of the Quorum: (I might instance nearer home) enjoining all to it At that time;
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and that the Question, how often is propounded in Austine and Chrysostom, and Austin perswades and exhorts every Lords-day, if the heart be prepared,
and that the Question, how often is propounded in Augustine and Chrysostom, and Austin persuades and exhorts every Lord's day, if the heart be prepared,
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and to conclude, if the necessity of our infirmities, the great benefit, the honour of this memorial may be heard to speak, we shall come to this Rule, That frequency beget not a customary formality or fastidious satiety,
and to conclude, if the necessity of our infirmities, the great benefit, the honour of this memorial may be herd to speak, we shall come to this Rule, That frequency beget not a customary formality or fastidious satiety,
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as Manna did, nor seldomnesse beget forgetfulnesse, or superstitiousnesse extraordinarinesse, and under this caution I leave the determination of the times unto the Church.
as Manna did, nor seldomness beget forgetfulness, or superstitiousness extraordinariness, and under this caution I leave the determination of the times unto the Church.
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THe fourth point ariseth from the last words, Untill he come, and it is this, This Ordinance, and so all Gospel-ordinances are to continue in force in the Churches,
THe fourth point arises from the last words, Until he come, and it is this, This Ordinance, and so all Gospel ordinances Are to continue in force in the Churches,
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First, The Lord Christ will come again, he is called NONLATINALPHABET, Heb. 10. 37. He that shall come, he shall appear the second time, Heb. 9. 28. as in the old Church of Israel, there was a glorious Temple, then a captivity that followed;
First, The Lord christ will come again, he is called, Hebrew 10. 37. He that shall come, he shall appear the second time, Hebrew 9. 28. as in the old Church of Israel, there was a glorious Temple, then a captivity that followed;
and the Christians in Justins time, who were most of them of the millenary opinion (NONLATINALPHABET, saith he) did not think it should be so long ere the thousand years should commence;
and the Christians in Justins time, who were most of them of the millenary opinion (, Says he) did not think it should be so long ere the thousand Years should commence;
but the Jews are the example of the efficacy of errour, that have overshot already that which is Christs first coming by above sixteen hundred years; and are yet gazing;
but the jews Are the Exampl of the efficacy of error, that have overshot already that which is Christ First coming by above sixteen hundred Years; and Are yet gazing;
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1. To confirm us in the Use and esteem of the Ordinances of Christ, which have no other period then the world, wiser we cannot be than he that thought them necessary,
1. To confirm us in the Use and esteem of the Ordinances of christ, which have no other Period then the world, Wiser we cannot be than he that Thought them necessary,
but we may be prouder than we should by thinking our selves in a state of perfection and not infirmity, which Christ hath provided for, by his Ordinances;
but we may be Prouder than we should by thinking our selves in a state of perfection and not infirmity, which christ hath provided for, by his Ordinances;
2. This point may stop the mouth of those degenerate Apostates, the shame of Christianity, that mock at the common principles and fundamentals of our faith, saying, Where is the promise of his coming? 2 Pet. 3. 4. They are Infidels in their faith, that they may be Epicures in life;
2. This point may stop the Mouth of those degenerate Apostates, the shame of Christianity, that mock At the Common principles and fundamentals of our faith, saying, Where is the promise of his coming? 2 Pet. 3. 4. They Are Infidels in their faith, that they may be Epicureans in life;
Time is not so long, if it be measured by his span, as by ours, a thousand years are as one day, and then what shall we say to the real Presentialists? who will have Christ to come into every Sacrament,
Time is not so long, if it be measured by his span, as by ours, a thousand Years Are as one day, and then what shall we say to the real presentialists? who will have christ to come into every Sacrament,
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and yet it's said, Till he come, as if he were not personally there, at present? The Scripture sayes nothing of Christs corporal invisible presence on earth, takes notice of a first coming and a second, but no more;
and yet it's said, Till he come, as if he were not personally there, At present? The Scripture Says nothing of Christ corporal invisible presence on earth, Takes notice of a First coming and a second, but no more;
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The fifth point might be taken up from those words, This Bread and this Cup, where we finde it called Bread still after Consecration in confutation of Popish Transubstantiation,
The fifth point might be taken up from those words, This Bred and this Cup, where we find it called Bred still After Consecration in confutation of Popish Transubstantiation,
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THis verse hath a mark in it's fore-head (the word NONLATINALPHABET, Wherefore ) whereby at first sight it looks like an inference or collection from that which went before, where the Apostle having laid down the Institution of this Sacrament in the Use thereof, gathers from thence, That whosoever eats this bread, &c. unworthily, he shall be guilty of the body and bloud of Christ.
THis verse hath a mark in it's forehead (the word, Wherefore) whereby At First sighed it looks like an Inference or collection from that which went before, where the Apostle having laid down the Institution of this Sacrament in the Use thereof, gathers from thence, That whosoever eats this bred, etc. unworthily, he shall be guilty of the body and blood of christ.
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The sinne of receiving unworthily is largely insisted on in the following part of this Chapter, where the aggravation of this sinne is shown by the special guilt that attends it,
The sin of receiving unworthily is largely insisted on in the following part of this Chapter, where the aggravation of this sin is shown by the special guilt that attends it,
and that is a guiltinesse of the Lords body, by the particular caUse of this guiltinesse, Not discerning the Lords body, by the judgement that follows upon it, damnation or punishment, by the way of prevention of the sinne, the guilt and judgement,
and that is a guiltiness of the lords body, by the particular caUse of this guiltiness, Not discerning the lords body, by the judgement that follows upon it, damnation or punishment, by the Way of prevention of the sin, the guilt and judgement,
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and that is self-examination, and selfjudging, self-examination for the prevention of the sin, self-judging for prevention of the punishment inflicted by God.
and that is Self-examination, and selfjudging, Self-examination for the prevention of the since, selfjudging for prevention of the punishment inflicted by God.
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So that for a particular sinne properly incident to the abUse or miscarriage of men in this Ordinance, there is very much said to shew the nature and danger of it,
So that for a particular sin properly incident to the abUse or miscarriage of men in this Ordinance, there is very much said to show the nature and danger of it,
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and yet they have been cloudily and confUsedly sensed by many that expound by fancy, and at random, becaUse they do not first set down the right rule of exposition,
and yet they have been cloudily and confUsedly sensed by many that expound by fancy, and At random, Because they do not First Set down the right Rule of exposition,
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when the Communicant hath, and so exercises such graces, qualifications and deportment, inward and outward, as this Sacrament doth require, bespeak and call for;
when the Communicant hath, and so exercises such graces, qualifications and deportment, inward and outward, as this Sacrament does require, bespeak and call for;
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And the contrary is unworthinesse, when the manner of communicating, or the Communicant is not suitable or answerable to the Ordinance, either becaUse he hath not,
And the contrary is unworthiness, when the manner of communicating, or the Communicant is not suitable or answerable to the Ordinance, either Because he hath not,
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and this interpretation is easie, natural and convincing; for the Apostle layes down the institution first, and then infers what receiving unworthily is,
and this Interpretation is easy, natural and convincing; for the Apostle lays down the Institution First, and then infers what receiving unworthily is,
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as Ephes. 4. 1. Walk (NONLATINALPHABET,) worthily of your calling, Phil. 1. 2•. (NONLATINALPHABET ▪ As becomes the Gospel, Rom. 16. 2. Worthy of Saints, or as it becomes worthy of the Lord, Col. 1. 10. that is,
as Ephesians 4. 1. Walk (,) worthily of your calling, Philip 1. 2•. (▪ As becomes the Gospel, Rom. 16. 2. Worthy of Saints, or as it becomes worthy of the Lord, Col. 1. 10. that is,
or how we may receive worthily, for the abUse is not known but by the right Use, the privation by the habit, the deviation by the rule, the crooked line by the straight.
or how we may receive worthily, for the abUse is not known but by the right Use, the privation by the habit, the deviation by the Rule, the crooked line by the straight.
for though he name not the word, but as implied in the word unworthily, yet he had enough declared the thing by his laying down the Institution of this Sacrament, which is the rule of worthinesse.
for though he name not the word, but as implied in the word unworthily, yet he had enough declared the thing by his laying down the Institution of this Sacrament, which is the Rule of worthiness.
The Communicant may come and eat suitably to the Ordinance or Institution, and then he receives worthily, and he may come and eat unsuitably to the exigence of the Ordinance, and then he receives unworthily:
The Communicant may come and eat suitably to the Ordinance or Institution, and then he receives worthily, and he may come and eat unsuitably to the exigence of the Ordinance, and then he receives unworthily:
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then the special guilt that aggravates the sinne of unworthy receiving, He shall be guilty of the body, &c. then the particular caUse of unworthinesse assigned,
then the special guilt that aggravates the sin of unworthy receiving, He shall be guilty of the body, etc. then the particular caUse of unworthiness assigned,
Then the prevention of the judgement in case we fall into the sinne, If we would judge our selves, &c. §. 4. That the Lords Supper is not common for all,
Then the prevention of the judgement in case we fallen into the sin, If we would judge our selves, etc. §. 4. That the lords Supper is not Common for all,
becaUse it is in our dayes of great agitation, and therefore I intend to dispatch it first, that I may have to deal onely with Communicants worthy or unworthy.
Because it is in our days of great agitation, and Therefore I intend to dispatch it First, that I may have to deal only with Communicants worthy or unworthy.
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That as it's said of some Havens, they are barred, so is this Ordinance of the Lords Supper a barred Ordinance, a severall not a common field, a recept for a select company, not a common Inne or Ordinary ▪ It's a Table in this respect like yours, which is not spread for every one to runne unto,
That as it's said of Some Havens, they Are barred, so is this Ordinance of the lords Supper a barred Ordinance, a several not a Common field, a recept for a select company, not a Common Inn or Ordinary ▪ It's a Table in this respect like yours, which is not spread for every one to run unto,
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And if I could but lead your eye into the Primitive Churches, you would wonder at the fortifications they made about it, There you should see the Catechumeni that were in the school of Catechism, learners of the Doctrine of Christianity, admitted indeed to hear the Sermon, ( Tertullian cals them Audientes ) but never grumbling at the Ite missa est, Go you are dismist ▪ When the Fideles or Communicants went to this service;
And if I could but led your eye into the Primitive Churches, you would wonder At the fortifications they made about it, There you should see the Catechumen that were in the school of Catechism, learners of the Doctrine of Christianity, admitted indeed to hear the Sermon, (Tertullian calls them Audientes) but never grumbling At the Item missa est, Go you Are dismissed ▪ When the Fideles or Communicants went to this service;
And there you should see the Lapsi or Poenitentes, Christians that had fallen into open and manifest scandals, standing a long time upon the four stairs or degrees of publique repentance, weeping for admission,
And there you should see the Lapsi or Penitents, Christians that had fallen into open and manifest scandals, standing a long time upon the four stairs or Degrees of public Repentance, weeping for admission,
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for it's past all doubt, that the Passeover in the old Church was a barred Ordinance, shut up from the uncircumcised and the unclean, and the Supper in the New Testament is so too:
for it's past all doubt, that the Passover in the old Church was a barred Ordinance, shut up from the uncircumcised and the unclean, and the Supper in the New Testament is so too:
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the word And so, is a limitation and a proviso, and contains in it, otherwise not. When men have traversed the Point to the utmost, this little word NONLATINALPHABET, and so, as it opens the door to such as are so qualified,
the word And so, is a limitation and a proviso, and contains in it, otherwise not. When men have traversed the Point to the utmost, this little word, and so, as it Opens the door to such as Are so qualified,
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for those that have no right or no capacity, may not communicate, nor those that having had a right or capacity, have lost it for present by some grievous sinne,
for those that have no right or no capacity, may not communicate, nor those that having had a right or capacity, have lost it for present by Some grievous sin,
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The first is the evidence of Fact, the universall and concurrent sense and consent of the Ancient Churches of Christ, to the intent it may appear to be no new Doctrine,
The First is the evidence of Fact, the universal and concurrent sense and consent of the Ancient Churches of christ, to the intent it may appear to be no new Doctrine,
and so the odium cast upon it, as upon an upstart, or one of the new devices of this age, by such as are too tender to their lusts and sinfull liberties, may be taken off:
and so the odium cast upon it, as upon an upstart, or one of the new devices of this age, by such as Are too tender to their Lustiest and sinful Liberties, may be taken off:
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and that testimony they give shall be but in matter of Fact, their own practice, which those in our daies that set open too wide a gate to this Ordinance, seem to take very little notice of:
and that testimony they give shall be but in matter of Fact, their own practice, which those in our days that Set open too wide a gate to this Ordinance, seem to take very little notice of:
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He in his second Apology saith, That it's lawfull for no other person to partake of the Eucharist, viz. this Sacrament, but such an one as beleeves the Doctrines taught in the Gospel to be true, that is baptized for remission of sins, that so lives as Christ hath delivered;
He in his second Apology Says, That it's lawful for no other person to partake of the Eucharist, viz. this Sacrament, but such an one as believes the Doctrines taught in the Gospel to be true, that is baptised for remission of Sins, that so lives as christ hath Delivered;
For the Ages after this Authour, both those that passed under the Heathen, and under Christian Emperours, I shall not cloy the Reader with citing the Testimonies of the Ancients by retale,
For the Ages After this Author, both those that passed under the Heathen, and under Christian emperors, I shall not cloy the Reader with citing the Testimonies of the Ancients by retale,
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becaUse there was a form of Discipline or Government, which obtained in all Churches, Greek, African, Roman, which with great consent prohibited access to this Sacrament,
Because there was a from of Discipline or Government, which obtained in all Churches, Greek, African, Roman, which with great consent prohibited access to this Sacrament,
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unto two sorts principally. 1. Those that were yet in the School of learning the grounds of Christianity. 2. Those that having been reckoned among the fideles, were for some great sinne put into the School of correction;
unto two sorts principally. 1. Those that were yet in the School of learning the grounds of Christianity. 2. Those that having been reckoned among the fideles, were for Some great sin put into the School of correction;
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I say, there was a form of Discipline that took place, as appears by that of Origen in his third Book against Celsus, so much magnified and insisted on by Blondell, and it is this, That among the Christians there were appointed certain men to enquire into NONLATINALPHABET the lives and conversations of those that came to this Table, that they might prohibit them who had committed finne forbidden from access to this publique Convention:
I say, there was a from of Discipline that took place, as appears by that of Origen in his third Book against Celsus, so much magnified and insisted on by Blondell, and it is this, That among the Christians there were appointed certain men to inquire into the lives and conversations of those that Come to this Table, that they might prohibit them who had committed fin forbidden from access to this public Convention:
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1. The first sort of which were such as having a minde to relinquish Heathenism and Idolatry, yielded up themselves to learn the Doctrine and rule of Christianity,
1. The First sort of which were such as having a mind to relinquish Heathenism and Idolatry, yielded up themselves to Learn the Doctrine and Rule of Christianity,
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and these were called Catechumenoi, or hearers, who were instructed and trained up to learn untill they had attained cum al quo profectu convenienti, some convenient proficiency to become competontes, that is, to give up their names to be baptized, till which they were alwaies dismist, with Ite missa est, when the faithfull went on to the Lords Table, and the Officers thereto pertaining.
and these were called Catechumen, or hearers, who were instructed and trained up to Learn until they had attained cum all quo profectu convenienti, Some convenient proficiency to become competontes, that is, to give up their names to be baptised, till which they were always dismissed, with Item missa est, when the faithful went on to the lords Table, and the Officers thereto pertaining.
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2. The second sort were such as having been Communicants, styled Fideles in opposition to the Catechumeni; and Stantes in opposition to the Lapsi, did afterwards lapse or fall into Heathenish Idolatry, by offering to Idols,
2. The second sort were such as having been Communicants, styled Fideles in opposition to the Catechumen; and Stantes in opposition to the Lapsi, did afterwards lapse or fallen into Heathenish Idolatry, by offering to Idols,
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but they would buy it out, and these were called Libellatici, or they were traditores, such as in Dioclesian 's cruell time delivered up their Bibles to the fire,
but they would buy it out, and these were called Libellatici, or they were traditores, such as in Diocletian is cruel time Delivered up their Bibles to the fire,
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and put to the School of repentance, called NONLATINALPHABET, by Balsamon, the stairs or degrees of correction, which were four, through which they passed with weeping and sorrow, some longer, some shorter time, till they were reconciled to the Church,
and put to the School of Repentance, called, by Balsamon, the stairs or Degrees of correction, which were four, through which they passed with weeping and sorrow, Some longer, Some shorter time, till they were reconciled to the Church,
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Yea and after the date and danger was out of being compel'd to offer to Idols, in the times of Christian Emperours, Chrysostom charges the Ministers under him, that if they knew a man to offer himself to the Table that is a gross and open sinner, they should prohibit him, NONLATINALPHABET, &c. though he be a Lord Generall,
Yea and After the date and danger was out of being compelled to offer to Idols, in the times of Christian emperors, Chrysostom charges the Ministers under him, that if they knew a man to offer himself to the Table that is a gross and open sinner, they should prohibit him,, etc. though he be a Lord General,
and by the Council of Trent, which requires of necessity to a man in mortall sinne, that he that will come to the Mass, must premise Auricular or Sacramentall confession and pennance;
and by the Council of Trent, which requires of necessity to a man in Mortal sin, that he that will come to the Mass, must premise Auricular or Sacramental Confessi and penance;
and before the Communion, a certain confession of sinne, which Chemnitius cals paenam institutam. And as for the Churches of our Confession, you may reade their Confessions and Books of Discipline, and be satisfied:
and before the Communion, a certain Confessi of sin, which Chemnitz calls paenam institutam. And as for the Churches of our Confessi, you may read their Confessions and Books of Discipline, and be satisfied:
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If this rule had been followed, and this Law put in execution, the practice would have been no new thing in England, as even the old rule is now by some accounted.
If this Rule had been followed, and this Law put in execution, the practice would have been no new thing in England, as even the old Rule is now by Some accounted.
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I conclude with that which one argues, as out of the common rule of the Church in Austin 's Epistle ad Januarium, Epist. 118. That if there be such a course or force of sin in any man, he is to be removed from the Lords board, by the authority of the chief,
I conclude with that which one argues, as out of the Common Rule of the Church in Austin is Epistle ad Januarium, Epistle 118. That if there be such a course or force of since in any man, he is to be removed from the lords board, by the Authority of the chief,
Bucephalus will be ridden by none but Alexander, and it was the saying of Cardinall Matheo Langi concerning Luther, That the Church of Rome, the Mass, the Court, the lives of Priests and Friers, stood in need to be Reformed,
Bucephalus will be ridden by none but Alexander, and it was the saying of Cardinal Matthew Langi Concerning Luther, That the Church of Rome, the Mass, the Court, the lives of Priests and Friars, stood in need to be Reformed,
We have an Altar, or rather a Sacrifice, Jesus Christ our sin-offering, whereof they have no right to eat, Heb. 13. 10. that is, no right of Communion with us, or Christ:
We have an Altar, or rather a Sacrifice, jesus christ our sin-offering, whereof they have no right to eat, Hebrew 13. 10. that is, no right of Communion with us, or christ:
The place is difficult, but easily cleared by Levit. 6. 30. for as the Priests that served at the Altar, had no right to eat of the flesh of the sin-offering, whose blood was brought into the Sanctuary,
The place is difficult, but Easily cleared by Levit. 6. 30. for as the Priests that served At the Altar, had no right to eat of the Flesh of the sin-offering, whose blood was brought into the Sanctuary,
but burnt it must be without the Camp, so the Jews that hold to the Legall service, have no right of eating the flesh of Christ, whose blood was brought into the Holy place of heaven (virtually) and his body suffered without the gates of earthly Jerusalem, thereby signifying that they were discommended, that hold to the Legall service.
but burned it must be without the Camp, so the jews that hold to the Legal service, have no right of eating the Flesh of christ, whose blood was brought into the Holy place of heaven (virtually) and his body suffered without the gates of earthly Jerusalem, thereby signifying that they were discommended, that hold to the Legal service.
so they are called, 1 Cor. 5. 12. What have I to do to judge, or censure, them that are without; they are without the gates of the Church, not obnoxious to the Government,
so they Are called, 1 Cor. 5. 12. What have I to do to judge, or censure, them that Are without; they Are without the gates of the Church, not obnoxious to the Government,
but if the ignorant cannot be gotten beyond sottishness and stupidity, nor got out of his Obstinacy in blindness, I should be very unwilling to let him runne blinofold down the precipice,
but if the ignorant cannot be got beyond sottishness and stupidity, nor god out of his Obstinacy in blindness, I should be very unwilling to let him run blinofold down the precipice,
Especially considering that the Apostle having said, Let a man examine himself, and so let him eat, doth in the next words come on again, ver. 29. For he that eateth and drinketh unworthily, eats and drinks damnation to himself, not discerning the Lords Body.
Especially considering that the Apostle having said, Let a man examine himself, and so let him eat, does in the next words come on again, ver. 29. For he that Eateth and Drinketh unworthily, eats and drinks damnation to himself, not discerning the lords Body.
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yet the ground they went upon, Joh. 6. 53. that otherwise they had not salvation, is disclaimed by all, both becaUse that Chapter speaks nothing of Sacramentall or Symbolicall eating the flesh of Christ, and drinking his blood;
yet the ground they went upon, John 6. 53. that otherwise they had not salvation, is disclaimed by all, both Because that Chapter speaks nothing of Sacramental or Symbolical eating the Flesh of christ, and drinking his blood;
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and becaUse there is so much activity and exercise required in a Communicant, as viz. to remember the Lords death, to shew it forth, to discern the Lords body, to examine ones self, to judge ones self; therefore is that ancient practise Obsolete,
and Because there is so much activity and exercise required in a Communicant, as viz. to Remember the lords death, to show it forth, to discern the lords body, to examine ones self, to judge ones self; Therefore is that ancient practice Obsolete,
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as I am, for great reasons, be for eatly admissions of them, as namely, that the benefit and refreshing of this Ordinance might curb the over-growth of the sins and lusts of youth,
as I am, for great Reasons, be for eatly admissions of them, as namely, that the benefit and refreshing of this Ordinance might curb the overgrowth of the Sins and Lustiest of youth,
Those that are professed Christians, baptized-Church-members, whether they live in open practice, or fall under the guilt of some gross and scandalous sinne, are for that time as they be impenitent, to be secluded from,
Those that Are professed Christians, baptized-Church-members, whither they live in open practice, or fallen under the guilt of Some gross and scandalous sin, Are for that time as they be impenitent, to be secluded from,
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and this is an adjudged case in Scripture, 1 Cor 5. where one for terrible incest, notoriously manifest, detested by very Heathens, remained in the Communion of the Church, through neglect of their duty, which the Apostle reproves;
and this is an adjudged case in Scripture, 1 Cor 5. where one for terrible Incest, notoriously manifest, detested by very heathens, remained in the Communion of the Church, through neglect of their duty, which the Apostle reproves;
and least any perverse gainsayer should restrain this power to this one sin, the Apostle saith, ver. 11. If any that is called a brother be a fornicatour, a covetous,
and lest any perverse gainsayer should restrain this power to this one since, the Apostle Says, ver. 11. If any that is called a brother be a fornicator, a covetous,
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and whatsoever word is Used for this casting one out of Church-communion, here if any where it operates and works, in forbidding the Use of the Table, where the NONLATINALPHABET of Church society and communion is;
and whatsoever word is Used for this casting one out of Church-communion, Here if any where it operates and works, in forbidding the Use of the Table, where the of Church society and communion is;
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if not a thoro or mensa, from bed or board, so this restention is nothing, it works nothing, (I speak not of a private avoidance of familiarity with wicked persons, which lies on private persons) if not to this seclusion from the Table:
if not a thoro or mensa, from Bed or board, so this restention is nothing, it works nothing, (I speak not of a private avoidance of familiarity with wicked Persons, which lies on private Persons) if not to this seclusion from the Table:
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yet it signified morall pollution, as the leaven which was held execrable and must be cast out, at the Passeover is spiritually applied to another meaning by the Apostle, 1 Cor. 5. Purge out the old leaven, ver. 7. for Christ our Passeover is sacrificed for us:
yet it signified moral pollution, as the leaven which was held execrable and must be cast out, At the Passover is spiritually applied to Another meaning by the Apostle, 1 Cor. 5. Purge out the old leaven, ver. 7. for christ our Passover is sacrificed for us:
and malice and wickedness out of your lives, ver. 8. and therefore the Argument which is drawn from the signification of the legall type, is not so contemptible,
and malice and wickedness out of your lives, ver. 8. and Therefore the Argument which is drawn from the signification of the Legal type, is not so contemptible,
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I say those that have no right, and they are those, that as the Apostle saith, Eph. 2. 12. are meer strangers to the Covenant; for in Reason the Covenant must go before the Seal,
I say those that have no right, and they Are those, that as the Apostle Says, Ephesians 2. 12. Are mere Strangers to the Covenant; for in Reason the Covenant must go before the Seal,
and therefore they were Disciples to whom Christ said, Take and eat, not aliens or strangers to the Gospel ▪ Covenant, whereof it was ordained a Sacrament, infidels or unbeleevers, which answer to the uncircumcised, were debarred the Passeover.
and Therefore they were Disciples to whom christ said, Take and eat, not aliens or Strangers to the Gospel ▪ Covenant, whereof it was ordained a Sacrament, Infidels or unbelievers, which answer to the uncircumcised, were debarred the Passover.
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Or else they are such as having had both right unto, and Use of this Ordinance, have afterward lost their capacity for the time, by some gross and enormous crime, which hath brought them under seQuestration or deprivation by the censure of the Church;
Or Else they Are such as having had both right unto, and Use of this Ordinance, have afterwards lost their capacity for the time, by Some gross and enormous crime, which hath brought them under seQuestration or deprivation by the censure of the Church;
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for so in the ancient Churches, while the Lapsi lay under pennance, and were in the School of repentance, they could not communicate, the Crier said, NONLATINALPHABET,
for so in the ancient Churches, while the Lapsi lay under penance, and were in the School of Repentance, they could not communicate, the Crier said,,
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as Chrysost. hom ▪ 3. in Ephes. and if the same Authour and the same place may be heard, ye shall learn from him the very two sorts which I am speaking of;
as Chrysostom hom ▪ 3. in Ephesians and if the same Author and the same place may be herd, you shall Learn from him the very two sorts which I am speaking of;
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nor any of those that are professours and members, but unclean or flagitious, whose sinnes are such, ut judicatur excommunicandus, as it's said in Austin Epist. 118. ad Januarium.
nor any of those that Are professors and members, but unclean or flagitious, whose Sins Are such, ut judicatur excommunicandus, as it's said in Austin Epistle 118. ad Januarium.
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1. That they should forbear being made acquainted what a fearfull sinne they boldly adventure upon, viz. to be guilty of the Body and Blood of the Lord, the very naming of it being able to strike terrour,
1. That they should forbear being made acquainted what a fearful sin they boldly adventure upon, viz. to be guilty of the Body and Blood of the Lord, the very naming of it being able to strike terror,
and what danger they rush themselves into of eating and drinking damnation to themselves, as it were professedly seeking and solemnly setting their hands to their own ruine;
and what danger they rush themselves into of eating and drinking damnation to themselves, as it were professedly seeking and solemnly setting their hands to their own ruin;
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for if this bread enter into a man filthy and polluted, Majore illum ruina praecipitat; and he that hath purpose to sinne, gravatur magis, saith Austin, he is loaden with a greater guilt:
for if this bred enter into a man filthy and polluted, Major Ilum ruina praecipitat; and he that hath purpose to sin, gravatur magis, Says Austin, he is loaded with a greater guilt:
He takes poyson, both by Reason of his guiltiness of other sinnes, and of the abUse of the Sacrament, saith Bernard. And therefore let men consider what they are like to reap, that either ravish and force,
He Takes poison, both by Reason of his guiltiness of other Sins, and of the abUse of the Sacrament, Says Bernard. And Therefore let men Consider what they Are like to reap, that either ravish and force,
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or secretly think themselves well if they can steal the Sacrament ▪ for he that is in mortall sinne, sinnes mortally (as Alensis saith) and that becaUse,
or secretly think themselves well if they can steal the Sacrament ▪ for he that is in Mortal sin, Sins mortally (as Alensis Says) and that Because,
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as the Schoolmen say, Committit falsum in Sacramento, he commits a falshood in this Sacrament, professing himself to come to and receive Christ, to whom he is an enemy and a stranger; he mocks God solemnly:
as the Schoolmen say, Committit falsum in Sacramento, he commits a falsehood in this Sacrament, professing himself to come to and receive christ, to whom he is an enemy and a stranger; he mocks God solemnly:
And therefore as Mr Selden saith, If Judas that had a deliberate purpose of betraying Christ, had of himself therefore gone forth becaUse he was so unworthy, certum ipsi laudi fuisset, verily it had been a credit and commendation to him to have forborn;
And Therefore as Mr Selden Says, If Judas that had a deliberate purpose of betraying christ, had of himself Therefore gone forth Because he was so unworthy, certum ipsi laudi fuisset, verily it had been a credit and commendation to him to have forborn;
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and indeed there would appear some conscience in such forbearance, whereas there appears nothing but blindness, boldness, pride, custom, &c. in a dangerous intrusion:
and indeed there would appear Some conscience in such forbearance, whereas there appears nothing but blindness, boldness, pride, custom, etc. in a dangerous intrusion:
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and they that pretending excUses, came not, are said not to be worthy, v. 8. What then is to be done? this third, to have a wedding garment and come too.
and they that pretending excUses, Come not, Are said not to be worthy, v. 8. What then is to be done? this third, to have a wedding garment and come too.
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No mother would suffer her childe to eat that which may be poyson to it, no shepherd would call his sheep into such pastures as will certainly rot them;
No mother would suffer her child to eat that which may be poison to it, no shepherd would call his sheep into such pastures as will Certainly rot them;
It was charity as well as duty in that Jehojada, 2 Chron. 23. 19. that set porters at the gates of the hoUse of the Lord, that none that was unclean in any thing should enter in.
It was charity as well as duty in that Jehoiada, 2 Chronicles 23. 19. that Set porters At the gates of the hoUse of the Lord, that none that was unclean in any thing should enter in.
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2. The admittance of ignorant, malitious, unclean, scandalous, drunkards, blasphemers, and such manifest works of the flesh, of which it's said, that those that do such things, shall not inherit the Kingdom of God, Gal. 5. 19, 21. will render the Lords Table a common Ordinary, a common lane, a common shore,
2. The admittance of ignorant, malicious, unclean, scandalous, drunkards, blasphemers, and such manifest works of the Flesh, of which it's said, that those that do such things, shall not inherit the Kingdom of God, Gal. 5. 19, 21. will render the lords Table a Common Ordinary, a Common lane, a Common shore,
For as when the multitude a major part of a Town or City becomes infected, who shall shut them up, Si contagio peccandi multitudinem invaserit, saith Austin, then farewell all censures.
For as when the multitude a Major part of a Town or city becomes infected, who shall shut them up, Si contagio Peccandi multitudinem invaserit, Says Austin, then farewell all censures.
And therefore if any shall encourage the Church to keep (as I may so say) open hoUse in this case, doth little less, considering the corruption of men that would account such a liberty a warrant,
And Therefore if any shall encourage the Church to keep (as I may so say) open hoUse in this case, does little less, considering the corruption of men that would account such a liberty a warrant,
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for the people were blameworthy that abhorred the offerings of the Lord, for the wickedness of Eli his sonnes, 1 Sam. 2. 17. and yet their wickedness was to be abhorred which gave the occasion:
for the people were blameworthy that abhorred the offerings of the Lord, for the wickedness of Eli his Sons, 1 Sam. 2. 17. and yet their wickedness was to be abhorred which gave the occasion:
4. The Church hath little or none other way, as the Church, to keep the holy things from being profaned, to correct the sins and lapses of her children, to preserve it self from being gangren'd, to defend and wipe off scandals,
4. The Church hath little or none other Way, as the Church, to keep the holy things from being profaned, to correct the Sins and lapses of her children, to preserve it self from being gangrened, to defend and wipe off scandals,
Now all men know, that almost all the coercion or correction that lies in the Churches hand, is the debarment of priviledges of the Church, that is of the Sacraments;
Now all men know, that almost all the coercion or correction that lies in the Churches hand, is the debarment of privileges of the Church, that is of the Sacraments;
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the rod belongs to Moses; And whereas it may be said, The Church hath the word of God, and by that they denounce judgement, declare sinne, wound the profane, prohibit the unworthy from this Table; I grant it;
the rod belongs to Moses; And whereas it may be said, The Church hath the word of God, and by that they denounce judgement, declare sin, wound the profane, prohibit the unworthy from this Table; I grant it;
Thus much be said in confirmation and maintenance of my general Position, That the Lords Supper is a barred Ordinance, which I have endeavoured to make good by evidence of Fact, by evidence of Scripture,
Thus much be said in confirmation and maintenance of my general Position, That the lords Supper is a barred Ordinance, which I have endeavoured to make good by evidence of Fact, by evidence of Scripture,
If both Heathens, and the Church of God had some that did NONLATINALPHABET, survey the Sacrifices, that they had no blemish that might disable them from being presented to God.
If both heathens, and the Church of God had Some that did, survey the Sacrifices, that they had no blemish that might disable them from being presented to God.
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If in the Olympick games or masteries the Crier made Proclamation, If any man come out and accUse this Combatant or Antagonist, that he is a thief, a slave, &c. being a dishonour for a Gentleman, a Free-man to enter lists with such a fellow.
If in the Olympic games or masteries the Crier made Proclamation, If any man come out and accUse this Combatant or Antagonist, that he is a thief, a slave, etc. being a dishonour for a Gentleman, a Freeman to enter lists with such a fellow.
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I say, if all this, and much more, why then should this be accounted a new and unreasonable, either Doctrine or practice? I end this point with a reQuest, That every one of you would rather labour and study to prevent all occasion of using this course,
I say, if all this, and much more, why then should this be accounted a new and unreasonable, either Doctrine or practice? I end this point with a reQuest, That every one of you would rather labour and study to prevent all occasion of using this course,
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when he had enjoyned Timothy, To rebuke them that sinne before all, that others may fear, 1 Tim. 5. 10. doth in the next words lay a serious charge upon him, To Observe these things without preferring one before another,
when he had enjoined Timothy, To rebuke them that sin before all, that Others may Fear, 1 Tim. 5. 10. does in the next words lay a serious charge upon him, To Observe these things without preferring one before Another,
The door may be open'd and shut both, errante clave: If, I say, that a gangren'd leg or arm may and must sometimes be cut off, Doth it follow that for every sore before healing plaisters be Used, we must runne to the Knife or Axe? Or if, I say, a robber or murderer may be put to death, must I therefore have him to the next tree without further trial or judgement? The case is plain, but particularly handled thus.
The door may be opened and shut both, errante clave: If, I say, that a gangrened leg or arm may and must sometime be Cut off, Does it follow that for every soar before healing plasters be Used, we must run to the Knife or Axe? Or if, I say, a robber or murderer may be put to death, must I Therefore have him to the next tree without further trial or judgement? The case is plain, but particularly handled thus.
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This was the Novatian rigour and errour, they would not allow lapsed Christians that had fallen into sinne, the benefit of repentance and restoring to the holy Table,
This was the Novatian rigour and error, they would not allow lapsed Christians that had fallen into sin, the benefit of Repentance and restoring to the holy Table,
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Yea the very Church-censures were not intended to be mortal, but to be medicinal, viz. that sinne might be destroyed, but the soul saved, 1 Cor. 5. 5. and here is a difference between civil sentences of death, and Church-censures.
Yea the very Church censures were not intended to be Mortal, but to be medicinal, viz. that sin might be destroyed, but the soul saved, 1 Cor. 5. 5. and Here is a difference between civil sentences of death, and Church censures.
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as Nollem factum, or I repent to blow the door open to himself, therefore I answer it, That though I should rest in a serious profession of faith and repentance, which is not pull'd down again by a wicked life, or scandalous sinne;
as Nollem factum, or I Repent to blow the door open to himself, Therefore I answer it, That though I should rest in a serious profession of faith and Repentance, which is not pulled down again by a wicked life, or scandalous sin;
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whether it were serious, slighty and superficial, Sayings served not the turn, the Church had received a wound, the mouth of the enemy was open'd to blaspheme,
whither it were serious, slighty and superficial, Sayings served not the turn, the Church had received a wound, the Mouth of the enemy was opened to Blaspheme,
and therefore it was her honour to be satisfied in that reparation, which was made by repentance, that God might regain his visible honour by the repentance which he had lost by the scandal,
and Therefore it was her honour to be satisfied in that reparation, which was made by Repentance, that God might regain his visible honour by the Repentance which he had lost by the scandal,
The Sacraments are given to the visible Church, we cannot discern or judge infallibly, who is regenerate, who an hypocrite, a visible Judge is not to go by an invisible rule, You shall know them (saith Christ) by their fruits: He doth not say, You shall know them by their sap;
The Sacraments Are given to the visible Church, we cannot discern or judge infallibly, who is regenerate, who an hypocrite, a visible Judge is not to go by an invisible Rule, You shall know them (Says christ) by their fruits: He does not say, You shall know them by their sap;
It's one Question, Who is a true member of Christs body, and truly in Christ? It's another Question, Whom we may communicate with? It's one Question, Who comes and eats,
It's one Question, Who is a true member of Christ body, and truly in christ? It's Another Question, Whom we may communicate with? It's one Question, Who comes and eats,
and scandalous persons, usitatissima phrasi (saith Chemnitius ) in the most usual phrase of Scripture they are called holy and Saints, who are Saints by calling, Disciples of Christ, separated from infidelity and Heathenism unto the worship of God by their faith of the Gospel ▪ It must be evidence of some fact,
and scandalous Persons, usitatissima phrasi (Says Chemnitz) in the most usual phrase of Scripture they Are called holy and Saints, who Are Saints by calling, Disciples of christ, separated from infidelity and Heathenism unto the worship of God by their faith of the Gospel ▪ It must be evidence of Some fact,
or disorderly walking which is proved, that must give ground to discommon or dis-franchize a reputed Member, Who ever heard of witnesses to prove a man unregenerate? Oh but in judgement of charity at least, he must be truly regenerate!
or disorderly walking which is proved, that must give ground to discommon or disfranchize a reputed Member, Who ever herd of Witnesses to prove a man unregenerate? O but in judgement of charity At least, he must be truly regenerate!
That's the best corn-field that hath fewest weeds or tares, but (as I conceive) the Church is to proceed by an infallible Rule, not a judgement of charity;
That's the best cornfield that hath fewest weeds or tares, but (as I conceive) the Church is to proceed by an infallible Rule, not a judgement of charity;
Charity gives a good temperament unto our judgement, and holds the balance mercifully, but God hath set a Rule to judge by, If one that is named a brother be a fornicatour,
Charity gives a good temperament unto our judgement, and holds the balance mercifully, but God hath Set a Rule to judge by, If one that is nam a brother be a fornicator,
The Bridegroom might shut out the foolish, but the wise could not forbid them to attend or trim their Lamps, Mat. 25. 3. No secret sinne that lies in the bosom of the heart, is a sufficient ground of a mans being debarred or prohibited by the Church to come to this Table.
The Bridegroom might shut out the foolish, but the wise could not forbid them to attend or trim their Lamps, Mathew 25. 3. No secret sin that lies in the bosom of the heart, is a sufficient ground of a men being debarred or prohibited by the Church to come to this Table.
Now we finde he sate down to the Passeover, Matth. 26. 20. and was hinted by Christ at the very Table to be the Traitour, One of you, vers. 21. and there is no mention of his deserting the company so early;
Now we find he sat down to the Passover, Matthew 26. 20. and was hinted by christ At the very Table to be the Traitor, One of you, vers. 21. and there is no mention of his deserting the company so early;
that word of connexion, Luk. 22. 21. But behold the hand of him that betrayes me, is with me on the Table, speaks very fair for it, that the connexion may be preserved with former words, Those that are against it,
that word of connexion, Luk. 22. 21. But behold the hand of him that betrays me, is with me on the Table, speaks very fair for it, that the connexion may be preserved with former words, Those that Are against it,
as some learned men are, answer the Text by anticipations, and give their Reasons, That it's not likely Christ would eat with such an hypocrite, &c. But Reason is no demonstration in matter of fact, as a learned man saith, The great stresse lies upon one word, Joh. 13. 30. Judas taking the sap went out immediately;
as Some learned men Are, answer the Text by anticipations, and give their Reasons, That it's not likely christ would eat with such an hypocrite, etc. But Reason is no demonstration in matter of fact, as a learned man Says, The great stress lies upon one word, John 13. 30. Judas taking the sap went out immediately;
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and wonder it is that the Apostles should interpret Christs words, Do it quickly of buying things for the feast, which is a sign they dream'd of no Excommunication by those words,
and wonder it is that the Apostles should interpret Christ words, Do it quickly of buying things for the feast, which is a Signen they dreamed of no Excommunication by those words,
and no other, viz. materially, and therefore I see not but NONLATINALPHABET here may signifie, as it doth, Matth. 13. 5. NONLATINALPHABET, The seed in stony places sprung up forthwith, not so soon as sowed,
and no other, viz. materially, and Therefore I see not but Here may signify, as it does, Matthew 13. 5., The seed in stony places sprung up forthwith, not so soon as sowed,
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and concluded by one hymn, but before the long speech, which was continued after Supper by Christ, John 13. & Joh. 14. for he left Christ and the other together in the room,
and concluded by one hymn, but before the long speech, which was continued After Supper by christ, John 13. & John 14. for he left christ and the other together in the room,
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so also (as I suppose) the true opinion, which is hinted, as the consent of the Church of England, in the Exhortation before the Communion, where you finde these words, If any of you be a blasphemer of God, an hinderer or slanderer of his Word,
so also (as I suppose) the true opinion, which is hinted, as the consent of the Church of England, in the Exhortation before the Communion, where you find these words, If any of you be a blasphemer of God, an hinderer or slanderer of his Word,
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for in such cases there is an order, viz. The golden Rule of Christ is to be Observed, Matth. 18. 15. Go and tell him his fault between thee and him alone,
for in such cases there is an order, viz. The golden Rule of christ is to be Observed, Matthew 18. 15. Go and tell him his fault between thee and him alone,
Men would have their private offences brought upon the publick stage, at first dash they expect the Church should proceed to do their work at first instance, they forget that, Levit. 19. 17. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour,
Men would have their private offences brought upon the public stage, At First dash they expect the Church should proceed to do their work At First instance, they forget that, Levit. 19. 17. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour,
The Church would have lesse to doe, if this course were held, the matter would be stopt, the offendour gained by this private plaister, which if it do the cure, what need we go to the Chyrurgion:
The Church would have less to do, if this course were held, the matter would be stopped, the Offender gained by this private plaster, which if it do the cure, what need we go to the Chirurgeon:
Men are apt to runne to the Church or Minister with private whispers, and what can they do by Gods Word upon private whispers, just nothing, go and do your own duty:
Men Are apt to run to the Church or Minister with private whispers, and what can they do by God's Word upon private whispers, just nothing, go and do your own duty:
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Let Christs order be Observed, He will not have a member of the Church made a Publican or Heathen at first dash, there are three neglectings to hear before that be, If he hear not thee,
Let Christ order be Observed, He will not have a member of the Church made a Publican or Heathen At First dash, there Are three neglectings to hear before that be, If he hear not thee,
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How rashly and passionately do many separate from the Church, becaUse she cannot, doth not cast out her members upon their private whispers, let them go and seperate also from the Commonwealth,
How rashly and passionately do many separate from the Church, Because she cannot, does not cast out her members upon their private whispers, let them go and separate also from the Commonwealth,
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5. The proper, and adequate, and immediate object of this debarment from the Communion of the Church, is a scandalous person, that holds either a course,
5. The proper, and adequate, and immediate Object of this debarment from the Communion of the Church, is a scandalous person, that holds either a course,
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1. Some atrocious or grievous sinne, of first magnitude, If any that is called a brother be a fornicator, idolater, covetous, &c. 1 Cor. 5. There is a list with an Et catera, Gal. 5. 19. where they are called, Works of the flesh, and they that do such shall not inherit the Kingdom of God;
1. some atrocious or grievous sin, of First magnitude, If any that is called a brother be a fornicator, idolater, covetous, etc. 1 Cor. 5. There is a list with an Et catera, Gal. 5. 19. where they Are called, Works of the Flesh, and they that do such shall not inherit the Kingdom of God;
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nor fornicatours, idolaters, adulterers, abUsers of themselves with mankinde, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, and such were some of you.
nor fornicators, Idolaters, Adulterers, Abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, and such were Some of you.
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These the Papists call mortal sins, they bring scandal on the Church, provoke God, blot out our comfort, waste the conscience, &c. but there are quotidian sinnes of daily incursion, common to all godly men, infirmities, which like little flies are not to be knockt down with so great a hammer, whose absolute cure can hardly be expected,
These the Papists call Mortal Sins, they bring scandal on the Church, provoke God, blot out our Comfort, waste the conscience, etc. but there Are quotidian Sins of daily incursion, Common to all godly men, infirmities, which like little flies Are not to be knocked down with so great a hammer, whose absolute cure can hardly be expected,
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Whether this in Question be usury? Then, Whether all usury be sinfull? For there are great names of learning and godlinesse, who upon considerable Reasons do deny it.
Whither this in Question be Usury? Then, Whither all Usury be sinful? For there Are great names of learning and godliness, who upon considerable Reasons do deny it.
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or confession, or conviction, if it be, and yet appear not, it is as if it were not, De non existentibus & non apparentibus eadem ratio, if it come to that passe, that the offendour put himself upon conviction,
or Confessi, or conviction, if it be, and yet appear not, it is as if it were not, De non existentibus & non apparentibus Same ratio, if it come to that pass, that the Offender put himself upon conviction,
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then the processe must be Secundum allegata & probata, in the mouth of two or three witnesses every word must stand (saith our Saviour upon this point) If I were to judge the fact, which I my self do know,
then the process must be Secundum allegata & Approved, in the Mouth of two or three Witnesses every word must stand (Says our Saviour upon this point) If I were to judge the fact, which I my self do know,
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It's unReasonable that a man laying claime to the Ordinance should at any mans private discretion be denied, What inconveniences and mischiefes would this fill the Church of God with? How full of scandals? This would not heal scandals, but make them.
It's unReasonable that a man laying claim to the Ordinance should At any men private discretion be denied, What inconveniences and mischiefs would this fill the Church of God with? How full of scandals? This would not heal scandals, but make them.
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becaUse Saint Paul deliver'd to Satan Hymenaeus and Alexander, 1 Tim. 1. 20. For the Pastour is not Dominus, but Dispensator Sacramentorum, (as Alensis saith) not the Head of the Sacraments, but the Steward;
Because Saint Paul Delivered to Satan Hymenaeus and Alexander, 1 Tim. 1. 20. For the Pastor is not Dominus, but Dispensator Sacramentorum, (as Alensis Says) not the Head of the Sacraments, but the Steward;
but our Saviour his Rule is, Tell the Church; and that rebuke which was given to the incestuous Corinthian, was inflicted by many, 2 Cor. 2. 6. It's true, The Minister may alone performe the executive part,
but our Saviour his Rule is, Tell the Church; and that rebuke which was given to the incestuous Corinthian, was inflicted by many, 2 Cor. 2. 6. It's true, The Minister may alone perform the executive part,
and pronounce the words, as the Crier doth the Proclamation, and peradventure withdraw his hand from reaching forth the Sacrament to a scandalous person,
and pronounce the words, as the Crier does the Proclamation, and Peradventure withdraw his hand from reaching forth the Sacrament to a scandalous person,
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And our Saviour saith, If he neglect to hear the Church, (Matth. 18. 17.) as implying, That the Church deals with him by Exhortations and entreaties, such as may overcome his obstinacy, rather then punish it,
And our Saviour Says, If he neglect to hear the Church, (Matthew 18. 17.) as implying, That the Church deals with him by Exhortations and entreaties, such as may overcome his obstinacy, rather then Punish it,
And in this second I have fortified the Right of the Communicant against unjust invasion. And having shewed you the truth of this Point in two generall Positions;
And in this second I have fortified the Right of the Communicant against unjust invasion. And having showed you the truth of this Point in two general Positions;
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As in all Corporations, whosoever will, may not intrude into the freedom, nor yet the rights belonging to that freedom be taken away, but in an orderly way.
As in all Corporations, whosoever will, may not intrude into the freedom, nor yet the rights belonging to that freedom be taken away, but in an orderly Way.
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than of common servants? While you would raise up a right unto wicked men to Gods inner Ordinance, you do but depresse and lay low the difference and favour, which he vouchsafes to his Covenant people;
than of Common Servants? While you would raise up a right unto wicked men to God's inner Ordinance, you do but depress and lay low the difference and favour, which he vouchsafes to his Covenant people;
No private grudge, or distance, or animosity of any man in authority can warrant the dispossession of any just right of a Communicant to this Ordinance.
No private grudge, or distance, or animosity of any man in Authority can warrant the dispossession of any just right of a Communicant to this Ordinance.
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No private Citizen can forbid the priviledge and rights of freedom to his fellow-citizen; This is but the exercising of private revenge by the way of Gods publick Ordinance,
No private Citizen can forbid the privilege and rights of freedom to his fellow-citizen; This is but the exercising of private revenge by the Way of God's public Ordinance,
And what I say of private grudge, I would be understood to say of private differences in opinion, speculative or practick, provided they be such as godly men do ordinarily dissent in;
And what I say of private grudge, I would be understood to say of private differences in opinion, speculative or practic, provided they be such as godly men do ordinarily dissent in;
or (as the Apostle saith) Such things wherein the Kingdom of God consists not, Rom. 14. 17. For vers. 3. Let not him that eateth despise him that eats not.
or (as the Apostle Says) Such things wherein the Kingdom of God consists not, Rom. 14. 17. For vers. 3. Let not him that Eateth despise him that eats not.
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as it is of Adultery, Murder, They that doe such things shall not inherit the Kingdome of God, Gal. 5. 19. And if there be any thing higher, it's said, They bring upon themselves swift destruction, 2 Pet. 2. 2. and therefore they are as farre removed from this Table, as any other.
as it is of Adultery, Murder, They that do such things shall not inherit the Kingdom of God, Gal. 5. 19. And if there be any thing higher, it's said, They bring upon themselves swift destruction, 2 Pet. 2. 2. and Therefore they Are as Far removed from this Table, as any other.
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Nor should a godly man, Flagranti in crimine, under the scandall of drunkennesse, or adultery, finde any more welcome than another man under the same sinne, untill repentance made some difference;
Nor should a godly man, Flagranti in crimine, under the scandal of Drunkenness, or adultery, find any more welcome than Another man under the same sin, until Repentance made Some difference;
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The third Use of this Point, may be to satisfie our querulous and complaining dispositions, when we see many who are but Jewes outwardly, and they are no Jews;
The third Use of this Point, may be to satisfy our querulous and complaining dispositions, when we see many who Are but Jews outwardly, and they Are no jews;
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though they come, and that is bad enough, but why do they come at all? The Answer is, That violence must not be offer'd to that Rule, Order and way, which God hath set down for the prohibiting of any visible member from his right.
though they come, and that is bad enough, but why do they come At all? The Answer is, That violence must not be offered to that Rule, Order and Way, which God hath Set down for the prohibiting of any visible member from his right.
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and then if he be not gain'd, have you born witnesse against him? And hath he been convinced of his sinne by due conviction? Or doth he stand out against conviction and admonition? And is he Obstinate,
and then if he be not gained, have you born witness against him? And hath he been convinced of his sin by due conviction? Or does he stand out against conviction and admonition? And is he Obstinate,
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A man that deserves to be cast out, may be cast out injuriously, viz. a non judice. I confesse the Argument is plausible, That the Church, the livelier and purer it is, the better it is,
A man that deserves to be cast out, may be cast out injuriously, viz. a non judice. I confess the Argument is plausible, That the Church, the livelier and Purer it is, the better it is,
whereas the true Churches of Christ continue, and I hope shall continue, though they be like Israel going forth of Aegypt, that had a mixt multitude among them, as the Scripture speaks.
whereas the true Churches of christ continue, and I hope shall continue, though they be like Israel going forth of Egypt, that had a mixed multitude among them, as the Scripture speaks.
Quest. 1. The first Question is this, What is to be done in such case, wherein the former Doctrine is impracticable, by Reason that the Church or particular society, whereof thou art a member, be not in capacity to exercise such Discipline,
Quest. 1. The First Question is this, What is to be done in such case, wherein the former Doctrine is impracticable, by Reason that the Church or particular society, whereof thou art a member, be not in capacity to exercise such Discipline,
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but he is offensive, Quia loquitur tanquam in Repub. Platonis, non tanquam in faece Romuli, becaUse he speaks as if he were in Plato his Commonwealth, not as in the dregs of Romulus:
but he is offensive, Quia loquitur tanquam in Republic Plato's, non tanquam in Faece Romulus, Because he speaks as if he were in Plato his Commonwealth, not as in the dregs of Romulus:
We may justly complain of, and bewail the evil genius of the times and men, that if they can hear novelties every Lordsday from some ambulatory Preachers,
We may justly complain of, and bewail the evil genius of the times and men, that if they can hear novelties every Lord's day from Some ambulatory Preachers,
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and hence is the decay and corruption of Discipline, Atheists, Epicures, Libertines, every one under form and colour of Religion, providing immunity and impunity for their own lusts, which having said,
and hence is the decay and corruption of Discipline, Atheists, Epicureans, Libertines, every one under from and colour of Religion, providing immunity and impunity for their own Lustiest, which having said,
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The affirmative command of giving the Lords bread to his children; and the negative command of not casting pearls before swine, are both to be Observed,
The affirmative command of giving the lords bred to his children; and the negative command of not casting Pearls before Swine, Are both to be Observed,
but as it can, as it was in Hezekiah his Passeover in the second moneth, 2 Chron. 30. Many in the Congregation were not sanctified, vers. 17. Many came out of the Tribes of Israel, which had not cleansed themselves, they did eat the Passeover otherwise than it was written, vers. 18. Here you see it was not so well as it ought,
but as it can, as it was in Hezekiah his Passover in the second Monn, 2 Chronicles 30. Many in the Congregation were not sanctified, vers. 17. Many Come out of the Tribes of Israel, which had not cleansed themselves, they did eat the Passover otherwise than it was written, vers. 18. Here you see it was not so well as it ought,
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though he be not according to the purification of the Sanctuary, and the Lord healed the people, vers. 20. And therefore to speak more particularly to the point;
though he be not according to the purification of the Sanctuary, and the Lord healed the people, vers. 20. And Therefore to speak more particularly to the point;
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or rather claim it at the Ministers hand, I see no ground for the refusal: I know the Sacraments of ordinary Use were intermitted in the wildernesse, wholly or mostly,
or rather claim it At the Ministers hand, I see no ground for the refusal: I know the Sacraments of ordinary Use were intermitted in the Wilderness, wholly or mostly,
2. A particular Church having administration of the Word and Sacraments, is not bound alwayes to want a hedge, pale or door unto the Supper of the Lord, in case the Civil Power is not pleased to intermeddle or interpose in these affairs,
2. A particular Church having administration of the Word and Sacraments, is not bound always to want a hedge, pale or door unto the Supper of the Lord, in case the Civil Power is not pleased to intermeddle or interpose in these affairs,
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and given it power to meet and assemble themselves together for performance of them, and it were a wonder that they should not have a power of exercising them in a right manner.
and given it power to meet and assemble themselves together for performance of them, and it were a wonder that they should not have a power of exercising them in a right manner.
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yet they have their effect by the consent of the Church it self, Ex Disciplina confederata, as they say, which is that by which he that consents to be of that body is subject to the Laws and Rules of it,
yet they have their Effect by the consent of the Church it self, Ex Discipline confederata, as they say, which is that by which he that consents to be of that body is Subject to the Laws and Rules of it,
To give light to this point, How stood the Discipline of Synagogues, from which I am apt to think our Christian Churches took much of their pattern? They had a power to discommon their own members,
To give Light to this point, How stood the Discipline of Synagogues, from which I am apt to think our Christian Churches took much of their pattern? They had a power to discommon their own members,
and it seems to me that their NONLATINALPHABET, or agreement among themselves was that which gave effect to their censures, Joh 9. 22. And what is the government of Colledges, Corporations and petty Courts in Countrey-villages, where the by-Laws and amerciaments and penalties are by agreement, north warting the municipal Laws of the Commonwealth:
and it seems to me that their, or agreement among themselves was that which gave Effect to their censures, John 9. 22. And what is the government of Colleges, Corporations and Petty Courts in country-villages, where the by-Laws and amerciaments and penalties Are by agreement, north warting the municipal Laws of the Commonwealth:
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and so the Christian Churches under Heathen Emperours could do no more but disfranchize their own members from the priviledges of the Church, of which body they had by their own consent come in to be members,
and so the Christian Churches under Heathen emperors could do no more but disfranchize their own members from the privileges of the Church, of which body they had by their own consent come in to be members,
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The Emperours gave not this power to the Church, but God who gave them his great Charter to be a City and Corporation of his own, did eo ipso, give them this power, without which they might be a Cyclops den,
The emperors gave not this power to the Church, but God who gave them his great Charter to be a city and Corporation of his own, did eo ipso, give them this power, without which they might be a Cyclops den,
And upon this ground (as I conceive) the Apostle reproves the Corinthians, 1 Cor. 6. & 1 Cor. 5. for not doing those things to prevent scandal, which they were impowred and enabled to have done as a Church of Christians:
And upon this ground (as I conceive) the Apostle reproves the Corinthians, 1 Cor. 6. & 1 Cor. 5. for not doing those things to prevent scandal, which they were empowered and enabled to have done as a Church of Christians:
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So I say, that in case of this necessity, when the Civil power contributes not assistance or furtherance to the Church, she must consider the case of the primitive Churches,
So I say, that in case of this necessity, when the Civil power contributes not assistance or furtherance to the Church, she must Consider the case of the primitive Churches,
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and what intrinsecally belongs to her to do, as a corporation or body of Gods making, with no other power of self preservation from scandals of members,
and what intrinsically belongs to her to do, as a corporation or body of God's making, with no other power of self preservation from scandals of members,
but an arbitrary, familiar and intimate society or fellowship with them that live or act scandalously, doth but soil our selves, harden them, offend sober Christians.
but an arbitrary, familiar and intimate society or fellowship with them that live or act scandalously, does but soil our selves, harden them, offend Sobrium Christians.
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It's a caution much inculcate in Scripture, Withdraw from every brother that walks disorderly, 2 Thess. 3. 6. Have no company with them, that they may be ashamed, vers. 14. Turn away from such wicked formalists as have no power of godlinesse,
It's a caution much inculcate in Scripture, Withdraw from every brother that walks disorderly, 2 Thess 3. 6. Have no company with them, that they may be ashamed, vers. 14. Turn away from such wicked formalists as have no power of godliness,
and under the form of it are so wicked, 2 Tim. 3. 5. With a brother that's scandalous, no not to eat, 1 Cor. 5. 9, 12, Them that caUse divisions and scandals mark,
and under the from of it Are so wicked, 2 Tim. 3. 5. With a brother that's scandalous, no not to eat, 1 Cor. 5. 9, 12, Them that caUse divisions and scandals mark,
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and as certain, that if we flatter and encourage the sinnes of men by our samiliarity and fellowship, Excommunication it self would be but a lost Ordinance, and of no effect;
and as certain, that if we flatter and encourage the Sins of men by our samiliarity and fellowship, Excommunication it self would be but a lost Ordinance, and of no Effect;
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yet except the people that are members of the Church did make conscience of imparting their fellowship to such as were cut off, it would be little better then a wooden dagger,
yet except the people that Are members of the Church did make conscience of imparting their fellowship to such as were Cut off, it would be little better then a wooden dagger,
4. The Ministers duty is by Doctrine to declare the sinne and danger of undue intrusion to the Table of the Lord, which is a ministerial prohibition of the unworthy, a comminatory seclusion,
4. The Ministers duty is by Doctrine to declare the sin and danger of undue intrusion to the Table of the Lord, which is a ministerial prohibition of the unworthy, a comminatory seclusion,
The Apostle in this Chapter takes this course in terrible expressions, pronouncing and denouncing judgement to the unworthy, other holy and famous Worthies of the Church in their generations, do rather thunder than speak, Better that a milstone was hang'd about his neck,
The Apostle in this Chapter Takes this course in terrible expressions, pronouncing and denouncing judgement to the unworthy, other holy and famous Worthies of the Church in their generations, do rather thunder than speak, Better that a millstone was hanged about his neck,
and he cast into the sea, than that a man with an impure conscience take and eat this morsel, saith Cyprian, or the Authour De Caena, and so Chrysostome pours out himself in his Homilies and Sermons on this point with great sharpnesse,
and he cast into the sea, than that a man with an impure conscience take and eat this morsel, Says Cyprian, or the Author De Cena, and so Chrysostom pours out himself in his Homilies and Sermons on this point with great sharpness,
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and answers it by the unclean persons coming to holy things, making that uncleannesse NONLATINALPHABET, typically to denote moral uncleannesse, which I rather note for his sake that slights this Argument.
and answers it by the unclean Persons coming to holy things, making that uncleanness, typically to denote moral uncleanness, which I rather note for his sake that slights this Argument.
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And therefore let all Ministers be stirred up to Use this prohibition the more, and the rather when other is wanting, in discharge of his duty to God and mens souls, which though it be not better liked than the practical seclusion,
And Therefore let all Ministers be stirred up to Use this prohibition the more, and the rather when other is wanting, in discharge of his duty to God and men's Souls, which though it be not better liked than the practical seclusion,
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yet men are more patient under it, I hope out of conviction of conscience, and not becaUse they may, notwithstanding this, lie still in the croud without that particular mark, which the actual seclusion sets upon them.
yet men Are more patient under it, I hope out of conviction of conscience, and not Because they may, notwithstanding this, lie still in the crowd without that particular mark, which the actual seclusion sets upon them.
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but not in the case of a scandalous sinner, not yet so judged? For answer to which Objection, I say, That indeed there are men of great renown for learning and holinesse, that hold, If a Minister know a man unworthy he must yet receive him,
but not in the case of a scandalous sinner, not yet so judged? For answer to which Objection, I say, That indeed there Are men of great renown for learning and holiness, that hold, If a Minister know a man unworthy he must yet receive him,
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And the truth is, the Minister alone, singly as a Minister, hath not by warrant of the Word, the power of Excommunication or Suspension in his hand, as is generally holden; nor will I dispute;
And the truth is, the Minister alone, singly as a Minister, hath not by warrant of the Word, the power of Excommunication or Suspension in his hand, as is generally held; nor will I dispute;
Nor otherwise can Chrysostom charge to Ministers to hinder the unworthy, which he presses in his 83. Homil. on Matthew, on pain of being guilty of their bloud, be understood;
Nor otherwise can Chrysostom charge to Ministers to hinder the unworthy, which he presses in his 83. Homily on Matthew, on pain of being guilty of their blood, be understood;
and I as little doubt of the judgement of many learned men, or of the intention of the Church of England in the Rule given to the Minister before the Communion in the case of some emergent scandal at the present time;
and I as little doubt of the judgement of many learned men, or of the intention of the Church of England in the Rule given to the Minister before the Communion in the case of Some emergent scandal At the present time;
nor do I conceive that any learned man would deny this liberty to a Minister, to withhold his hand from some mankiller, drunkard, perjured, &c. that hath been convicted before the Civil Authority,
nor do I conceive that any learned man would deny this liberty to a Minister, to withhold his hand from Some mankiller, drunkard, perjured, etc. that hath been convicted before the Civil authority,
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Nor is that charge given to Timothy very far from proving it, Lay hands suddenly on no man, Be not partakers of other mens sins, 1 Tim. 5. 22. If the Rule of Analogy or proportion may be here allowed,
Nor is that charge given to Timothy very Far from proving it, Lay hands suddenly on no man, Be not partakers of other men's Sins, 1 Tim. 5. 22. If the Rule of Analogy or proportion may be Here allowed,
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and hold Communion in the Ordinances of God with such a Congregation as is mixt (as they call it) that is, where men visibly Scandalous in Life and Conversation are mingled with the Good in the Participation and Ʋse of Divine Ordinances? Or,
and hold Communion in the Ordinances of God with such a Congregation as is mixed (as they call it) that is, where men visibly Scandalous in Life and Conversation Are mingled with the Good in the Participation and Ʋse of Divine Ordinances? Or,
BEfore I make particular Answer to this Question, I must tell you, That all serious and weighty Christians have caUse to lament the levity and inconstancy of people of our times,
BEfore I make particular Answer to this Question, I must tell you, That all serious and weighty Christians have caUse to lament the levity and inconstancy of people of our times,
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as they did for Divorce upon every caUse, Matth. 19. 3. There are many make but a humour of it, being ignorant of the greatnesse of the sinne of renting asunder the Unity and Union of the body of Christ, which Chrysostom aggravates and recites a saying of a holy man before his time, (he means Cyprian ) NONLATINALPHABET, which might seem a very bold speech,
as they did for Divorce upon every caUse, Matthew 19. 3. There Are many make but a humour of it, being ignorant of the greatness of the sin of renting asunder the Unity and union of the body of christ, which Chrysostom aggravates and recites a saying of a holy man before his time, (he means Cyprian), which might seem a very bold speech,
Among other principles of Separation, this which I have now to speak unto, that we must excommunicate our selves from Gods Ordinances (if men of wicked life be not excommunicate) for fear of pollution by them, is Donatistical, and urged by Parmenian the Donatist, and answer'd by Austin many hundred years ago,
Among other principles of Separation, this which I have now to speak unto, that we must excommunicate our selves from God's Ordinances (if men of wicked life be not excommunicate) for Fear of pollution by them, is Donatistical, and urged by Parmenian the Donatist, and answered by Austin many hundred Years ago,
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And the truth is, That the Reason of this Separation seems plausible to easie capacities, such as the Apostle cals Rom. 16. 17. NONLATINALPHABET, the simple, becaUse it pretends to set up holinesse, both of Ordinances and people,
And the truth is, That the Reason of this Separation seems plausible to easy capacities, such as the Apostle calls Rom. 16. 17., the simple, Because it pretends to Set up holiness, both of Ordinances and people,
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and the two sorts of complainers directly opposite to one another, will be found erroneous, both them that complain of any hedge at all about the Sacrament,
and the two sorts of complainers directly opposite to one Another, will be found erroneous, both them that complain of any hedge At all about the Sacrament,
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He separates them to be his inheritance, his peculiar tReasure above other people, and they also do and ought to separate themselves from communion with Devils in idolatrous service and worship, Nehem. 9. 2. Come out from among them,
He separates them to be his inheritance, his peculiar tReasure above other people, and they also doe and ought to separate themselves from communion with Devils in idolatrous service and worship, Nehemiah 9. 2. Come out from among them,
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There was a mixt multitude of uncircumcised people, No just Proselytes (as Mr Selden saith) with Israels in the wildernesse after their separation from Aegypt,
There was a mixed multitude of uncircumcised people, No just Proselytes (as Mr Selden Says) with Israel's in the Wilderness After their separation from Egypt,
but this separation is moral or foederal, God cals them, propounds the terms of his Covenant, they professedly submit and accept, Exod. 19. 5, 8. and now they are separate, set apart, sanctified by dedication unto God and his service,
but this separation is moral or federal, God calls them, propounds the terms of his Covenant, they professedly submit and accept, Exod 19. 5, 8. and now they Are separate, Set apart, sanctified by dedication unto God and his service,
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Secondly, All that are thus separated by their professed submission unto, and acceptance of the Covenant are not true members of Christ, or of his body.
Secondly, All that Are thus separated by their professed submission unto, and acceptance of the Covenant Are not true members of christ, or of his body.
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and the Lord acquiesced in it, Exod. 19. 5, 8, 9. and the same people when they heard the particular Laws of that Covenant, profest again they would do them, Exod. 24. 3. and so it became,
and the Lord acquiesced in it, Exod 19. 5, 8, 9. and the same people when they herd the particular Laws of that Covenant, professed again they would do them, Exod 24. 3. and so it became,
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and this body howsoever consisting of members heterogeneall, yet being taken together in grosse or in the lump, hath very sublime and honourable compellation, both in the Old Testament, A holy Nation, a Kingdom of Priests, Gods special tReasure;
and this body howsoever consisting of members heterogeneal, yet being taken together in gross or in the lump, hath very sublime and honourable compellation, both in the Old Testament, A holy nation, a Kingdom of Priests, God's special tReasure;
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Thirdly, Whereupon we grant, That it's rare and hard to finde a visible Church in any Age or time that was without corruption or mixture of good and bad in it;
Thirdly, Whereupon we grant, That it's rare and hard to find a visible Church in any Age or time that was without corruption or mixture of good and bad in it;
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and embody themselves into a Church, Are they sure this would be answerable to their fancy? Did not the Donatists dream so of themselves? And what may one think of their children in time? Doth not the purest seed we sow come up with straw and chaff? If they hold Communion with the visible Church, Is it not all one? If they do not, Is it not worse and more clearly without warrant?
and embody themselves into a Church, are they sure this would be answerable to their fancy? Did not the Donatists dream so of themselves? And what may one think of their children in time? Does not the Purest seed we sow come up with straw and chaff? If they hold Communion with the visible Church, Is it not all one? If they do not, Is it not Worse and more clearly without warrant?
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becaUse it is the corruption of the best, as the corruption of bloud that runnes thorow all the body, the poisoning of Springs and Rivers that run thorow a Nation, is worse than a sore finger in the body,
Because it is the corruption of the best, as the corruption of blood that runs thorough all the body, the poisoning of Springs and rivers that run thorough a nation, is Worse than a soar finger in the body,
or a ground of thistles in the Nation, and there are degrees of this corruption, the Doctrine in some remote points, hay and stubble upon the foundation, the Worship in some rituals or rites of mens invention or custom.
or a ground of thistles in the nation, and there Are Degrees of this corruption, the Doctrine in Some remote points, hay and stubble upon the Foundation, the Worship in Some rituals or Rites of men's invention or custom.
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nor any commanded to the godly of Corinth, in the Provinces of Galatia, or those of Asia in the Revelation? I must in such case avoid the corruption, hold the Communion, Hear them in Moses chair,
nor any commanded to the godly of Corinth, in the Provinces of Galatia, or those of Asia in the Revelation? I must in such case avoid the corruption, hold the Communion, Hear them in Moses chair,
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but if corruptions invade the fundamentals, the foundation of Doctrine is destroyed, the worship is become idolatrous, the leprosie is gotten into the wals and substance of the hoUse,
but if corruptions invade the fundamentals, the Foundation of Doctrine is destroyed, the worship is become idolatrous, the leprosy is got into the walls and substance of the hoUse,
and in that case, Come out of Babylon: The Churches of Protestants so separated from them of Rome; it was a necessary and just Separation, the Lawes of their Communion were ruinous to the soul, if we hold it;
and in that case, Come out of Babylon: The Churches of Protestants so separated from them of Room; it was a necessary and just Separation, the Laws of their Communion were ruinous to the soul, if we hold it;
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I account not this secession a Separation, no more than if being sickly, and having not health in the City, he remove his seat into the Countrey for purer air,
I account not this secession a Separation, no more than if being sickly, and having not health in the city, he remove his seat into the Country for Purer air,
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becaUse in so doing he removes from the City, but renounces not his freedom therein, nor disclaims in like proportion the Communion of the Church. §. 7. Of Separation.
Because in so doing he removes from the city, but renounces not his freedom therein, nor disclaims in like proportion the Communion of the Church. §. 7. Of Separation.
I finde that God accepts of such that sigh and cry for all the abominations that are done in Jerusalem, Ezek. 9. 4. That God commands us, To have no fellowship with the unfruitfull works of darkness,
I find that God accepts of such that sighs and cry for all the abominations that Are done in Jerusalem, Ezekiel 9. 4. That God commands us, To have no fellowship with the unfruitful works of darkness,
but reprove them rather, Ephes. 5. 11. That he wils us, To withdraw from them that walk disorderly, and commends it, 2 Thess. 3. 6. That he bids his people, Plead with their mother plead, Hos. 2. 2. These are duties for private Christians to performe in this case;
but reprove them rather, Ephesians 5. 11. That he wills us, To withdraw from them that walk disorderly, and commends it, 2 Thess 3. 6. That he bids his people, Plead with their mother plead, Hos. 2. 2. These Are duties for private Christians to perform in this case;
but is that sinne a just caUse of thy Separation? I have a few things against thee, thou hast them that hold the Doctrine of Balaam, thou hast them that hold the Doctrine of the Nicolaitans, saith Christ to the Church of Pergamus, Revel. 2. 14, 15. Thou sufferest that woman Jezabel to seduce my servants,
but is that sin a just caUse of thy Separation? I have a few things against thee, thou hast them that hold the Doctrine of balaam, thou hast them that hold the Doctrine of the Nicolaitans, Says christ to the Church of Pergamos, Revel. 2. 14, 15. Thou sufferest that woman Jezebel to seduce my Servants,
and commit fornication, saith he to the Church in Thyatyra, vers. 20. but upon the rest that are free, I put no other burden, Hold fast till I come, But where is any separation commanded in this case? Not any:
and commit fornication, Says he to the Church in Thyatira, vers. 20. but upon the rest that Are free, I put no other burden, Hold fast till I come, But where is any separation commanded in this case? Not any:
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And for the Church of Laodicea, whose temper was so loathsom, as her self is threatned to be spued out; from which (saith Mr Brightman ) who would not think of flying very quickly, meaning by his parallel the Church of England; yet becaUse Revel. 3. 30. The Lord stands at the door and knocks, is present with,
And for the Church of Laodicea, whose temper was so loathsome, as her self is threatened to be spewed out; from which (Says Mr Brightman) who would not think of flying very quickly, meaning by his parallel the Church of England; yet Because Revel. 3. 30. The Lord Stands At the door and knocks, is present with,
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and by his Ordinances to all in this Church, therefore doth that holy man mightily inveigh against their wicked and blasphemous errour (so he cals it) that fell away from this Church;
and by his Ordinances to all in this Church, Therefore does that holy man mightily inveigh against their wicked and blasphemous error (so he calls it) that fell away from this Church;
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Will they be ashamed (saith he) to sit down there where they see Christ not to be ashamed? Are they holier and purer then he? Can they deny themselves to be believers in Christ before their separation from us? Came it not by our preaching, & c? Adi locum.
Will they be ashamed (Says he) to fit down there where they see christ not to be ashamed? are they Holier and Purer then he? Can they deny themselves to be believers in christ before their separation from us? Come it not by our preaching, & c? Adi locum.
He eats and drinkes damnation to himself, 1 Cor. 11. 29. I come to the Sacrament, it is my duty and my right, Shall I sinne in separating from Ordinances,
He eats and drinks damnation to himself, 1 Cor. 11. 29. I come to the Sacrament, it is my duty and my right, Shall I sin in separating from Ordinances,
becaUse he sinnes in coming to them, and the Church sinnes in not excluding him? The wickednesse of Eli his sonnes made men abhor the offering of the Lord, 1 Sam. 2. 17. but they transgrest in so doing, shall I go forth from the marriage-feast having a wedding-garment,
Because he Sins in coming to them, and the Church Sins in not excluding him? The wickedness of Eli his Sons made men abhor the offering of the Lord, 1 Sam. 2. 17. but they transgressed in so doing, shall I go forth from the Marriage-feast having a Wedding garment,
becaUse one comes in thither without it? Must not I offer my gift at the Altar, becaUse another comes thither that should first go and be reconciled to his brother? Shall I leap out of Noah 's Ark,
Because one comes in thither without it? Must not I offer my gift At the Altar, Because Another comes thither that should First go and be reconciled to his brother? Shall I leap out of Noah is Ark,
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and Jews inwardly (as I may say) and if one part destroy or pollute the communion of the other part, is not all ruin'd? Let a man but conceive in his minde,
and jews inwardly (as I may say) and if one part destroy or pollute the communion of the other part, is not all ruined? Let a man but conceive in his mind,
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How this principle pursued would in the time of the Jewish Church have rouled and rooted out all visible Communion in Ordinances out of the world? And if one incestuous person not cast out at Corinth, had polluted the communion of the whole Church,
How this principle pursued would in the time of the Jewish Church have rolled and rooted out all visible Communion in Ordinances out of the world? And if one incestuous person not cast out At Corinth, had polluted the communion of the Whole Church,
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for why then did not Judas being to Christ a known wicked man, pollute the Communion to our Saviour at the Passeover and Supper? And why did not the wicked Jews pollute Christs Communion in the Ordinances of God in that Church? And how could all the holy servants of God and Prophets in the Old,
for why then did not Judas being to christ a known wicked man, pollute the Communion to our Saviour At the Passover and Supper? And why did not the wicked jews pollute Christ Communion in the Ordinances of God in that Church? And how could all the holy Servants of God and prophets in the Old,
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for it's not the local contact or conjunction, but the moral conjunction that defiles, and we are as morally separate and sever'd from them when they are at the Lords Table,
for it's not the local contact or conjunction, but the moral conjunction that defiles, and we Are as morally separate and severed from them when they Are At the lords Table,
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nor do we professe our selves to be of one body with them, any otherwise than all that communicate with hypocrites do, viz. upon supposition, that they are as they professe members of the body, which if they be not our profession is not false,
nor do we profess our selves to be of one body with them, any otherwise than all that communicate with Hypocrites do, viz. upon supposition, that they Are as they profess members of the body, which if they be not our profession is not false,
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It was a sad complaint of Salvian long ago, Praeter paucissimes, &c. Besides some few that serve the Lord in Spirit, quid est omnis caetus Christianorum, Free our Communion from this exception by amendment of their lives,
It was a sad complaint of Salvian long ago, Praeter paucissimes, etc. Beside Some few that serve the Lord in Spirit, quid est omnis Caetus Christians, Free our Communion from this exception by amendment of their lives,
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and perform the duties required of them at such a time, and not give way to thoughts of Separation, which puls a good stake out of a rotten hedge, where it did more good by standing,
and perform the duties required of them At such a time, and not give Way to thoughts of Separation, which puls a good stake out of a rotten hedge, where it did more good by standing,
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than by removal, For unto the pure all things are pure, but to them that are defiled and unbelieving is nothing pure, Tit. 1. 15. whereby it is plain, that what is impure to them that are defiled, is not made impure to them that are pure,
than by removal, For unto the pure all things Are pure, but to them that Are defiled and unbelieving is nothing pure, Tit. 1. 15. whereby it is plain, that what is impure to them that Are defiled, is not made impure to them that Are pure,
The Separation of the Church from wicked men and infidels, by Gods calling and Covenant with it, is as necessary as the profession of faith and holinesse.
The Separation of the Church from wicked men and Infidels, by God's calling and Covenant with it, is as necessary as the profession of faith and holiness.
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The secession of those good people from the Idolatry erected by Jeroboam to worship at Jerusalem is allowed, 2 Chron. 11. 16. The negative Separation,
The secession of those good people from the Idolatry erected by Jeroboam to worship At Jerusalem is allowed, 2 Chronicles 11. 16. The negative Separation,
or the not communicating in the worship of Baal, not so much as by knees or lips of those seven thousand in Israel, is liked of by the Lord, 1 King. 19. 18. The avoidance of private familiarity with scandalous sinners, is often commanded, ut supra. The flying of Gods people out of Babylon, where Idolatry is maintain'd by force and tyranny, is called for and required.
or the not communicating in the worship of Baal, not so much as by knees or lips of those seven thousand in Israel, is liked of by the Lord, 1 King. 19. 18. The avoidance of private familiarity with scandalous Sinners, is often commanded, ut supra. The flying of God's people out of Babylon, where Idolatry is maintained by force and tyranny, is called for and required.
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The Separation of heretical and vitious members from the Church is branded with a black coal, Jude v. 19. These be they that separate themselves, sensual, having not the Spirit, which above all men they pretend unto.
The Separation of heretical and vicious members from the Church is branded with a black coal, U^de v. 19. These be they that separate themselves, sensual, having not the Spirit, which above all men they pretend unto.
But the Separation of the godly from Gods Ordinances, becaUse of the corrupt lives of some in the Church, is no where by any syllable of Scripture allow'd or countenanc'd, being contrary to the example,
But the Separation of the godly from God's Ordinances, Because of the corrupt lives of Some in the Church, is no where by any syllable of Scripture allowed or countenanced, being contrary to the Exampl,
All that I would is an order in the Church, I should rejoyce to behold, as saith he, your order, and the stedfastness of your faith, Col. 2. 5. which too many too much slight and undervalue;
All that I would is an order in the Church, I should rejoice to behold, as Says he, your order, and the steadfastness of your faith, Col. 2. 5. which too many too much slight and undervalue;
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THe third Question is, Whether the Sacrament of the Lords Supper be a converting Ordinance? There is a conversion of a regenerate man, from some fall or sinne,
THe third Question is, Whither the Sacrament of the lords Supper be a converting Ordinance? There is a conversion of a regenerate man, from Some fallen or sin,
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as in that saying, When thou art converted strengthen thy brethren, and so a man that's godly may be often converted, that is, raised up from lapses and backslidings.
as in that saying, When thou art converted strengthen thy brothers, and so a man that's godly may be often converted, that is, raised up from lapses and backslidings.
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for this is but as the blowing in of the candle, when the flame is gone out, by exciting or wakening the fire that yet glows in the weeck of the candle, which may be done by this Sacrament;
for this is but as the blowing in of the candle, when the flame is gone out, by exciting or wakening the fire that yet glows in the weeck of the candle, which may be done by this Sacrament;
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Now God by Baptism solemnly represents and seals to his people their planting into Christ, We are planted by Baptisme into the likenesse of his death, Rom. 6. 3, 4, 5. And by one Spirit we are all baptized into one body, 1 Cor. 12. 13. and therefore Baptism is called, the Sacrament of our implanting, ingraffing, incorporating into Christ,
Now God by Baptism solemnly represents and Seals to his people their planting into christ, We Are planted by Baptism into the likeness of his death, Rom. 6. 3, 4, 5. And by one Spirit we Are all baptised into one body, 1 Cor. 12. 13. and Therefore Baptism is called, the Sacrament of our implanting, Engrafting, incorporating into christ,
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becaUse it presupposes the first, as Passeover did Circumcision, and that is the Lords Supper, of which learned Hooker saith, The grace which we have by it doth not begin,
Because it presupposes the First, as Passover did Circumcision, and that is the lords Supper, of which learned Hooker Says, The grace which we have by it does not begin,
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There is an Army to a man against them, and the ancient Christian Churches are so clear in it, that they admitted no convert from the Heathen to either Baptism or Supper, till they had testified their faith and repentance,
There is an Army to a man against them, and the ancient Christian Churches Are so clear in it, that they admitted no convert from the Heathen to either Baptism or Supper, till they had testified their faith and Repentance,
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nor were they called fideles, till they were baptized and admitted to the Supper, whatsoever knowledge, faith or repentance so ever they showed before.
nor were they called fideles, till they were baptised and admitted to the Supper, whatsoever knowledge, faith or Repentance so ever they showed before.
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First, I do not deny that a man having some knowledge of the Gospel, and visibly professing it (for I do not think that any doth imagine that the very popping of the elements into a meer Heathens mouth may convert him) may be truly and really converted at the Sacrament,
First, I do not deny that a man having Some knowledge of the Gospel, and visibly professing it (for I do not think that any does imagine that the very popping of the elements into a mere heathens Mouth may convert him) may be truly and really converted At the Sacrament,
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But what will you say to the naked Use and application of the signes, that is, the act of distribution, Taking, Eating, Drinking, Do these convert or confer the first grace? I answer, I am not curious in delivering the very nick of time of mans conversion, I affirm not, that so it is,
But what will you say to the naked Use and application of the Signs, that is, the act of distribution, Taking, Eating, Drinking, Do these convert or confer the First grace? I answer, I am not curious in delivering the very neck of time of men conversion, I affirm not, that so it is,
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or hath made it apt for that purpose, so as we may look for such efficacy from it by vertue of Gods institution thereof to this end? For it is a meerly positive Ordinance,
or hath made it apt for that purpose, so as we may look for such efficacy from it by virtue of God's Institution thereof to this end? For it is a merely positive Ordinance,
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and the effect or efficiency must be expected in vertue of the appointment and institution, and I cannot assent, that the institution of the Supper promiseth this effect.
and the Effect or efficiency must be expected in virtue of the appointment and Institution, and I cannot assent, that the Institution of the Supper promises this Effect.
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and so Vasquez saith, that he doth not hold, That this Sacrament conveys the first grace by vertue of institution or appointment to that end, and yet cites Bonaventure, that the first grace may be given here secundum misericordiam of Gods meer mercy, not secundum institutionem according to the institution of the Ordinance;
and so Vasquez Says, that he does not hold, That this Sacrament conveys the First grace by virtue of Institution or appointment to that end, and yet cites Bonaventure, that the First grace may be given Here secundum misericordiam of God's mere mercy, not secundum institutionem according to the Institution of the Ordinance;
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But doth it follow hence, that therefore all may come, be invited, or admitted, becaUse we say that which God can do, not what he hath promised or declared that he will? Prater intentional or accidental effects give no ground to seek them at such a caUse as is not ordained to work them,
But does it follow hence, that Therefore all may come, be invited, or admitted, Because we say that which God can do, not what he hath promised or declared that he will? Prater intentional or accidental effects give no ground to seek them At such a caUse as is not ordained to work them,
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Must a man that seeks a Kingdom be sent to seek his fathers Asses, becaUse Saul heard such news at such a time? Must we run a man thorow with a sword to save his life,
Must a man that seeks a Kingdom be sent to seek his Father's Asses, Because Saul herd such news At such a time? Must we run a man thorough with a sword to save his life,
becaUse one did so once, and let out a secret impostume? BecaUse some Minister hath been converted at his Ordination, Is therefore the laying on of hands instituted for that purpose? BecaUse a man hath been converted at his marriage, where the Sermon and benediction have wrought on him:
Because one did so once, and let out a secret impostume? Because Some Minister hath been converted At his Ordination, Is Therefore the laying on of hands instituted for that purpose? Because a man hath been converted At his marriage, where the Sermon and benediction have wrought on him:
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Glory not in this, that the Church admits you to the Table, but labour for the grace to feed upon the dainties set upon it, many have the liberty to Use it, that have not the benefit or effect of that Use;
Glory not in this, that the Church admits you to the Table, but labour for the grace to feed upon the dainties Set upon it, many have the liberty to Use it, that have not the benefit or Effect of that Use;
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many have a hundred times tasted bread and wine, that never once tasted the body and bloud of Christ. §. 4. Reasons proving the Lords Supper not to be an Ordinance appointed for conversion.
many have a hundred times tasted bred and wine, that never once tasted the body and blood of christ. §. 4. Reasons proving the lords Supper not to be an Ordinance appointed for conversion.
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The Rock that followed them doth not set forth Christ for meat, nor doth the Manna set forth Christ for spiritual drink, What can be expected in Circumcision,
The Rock that followed them does not Set forth christ for meat, nor does the Manna Set forth christ for spiritual drink, What can be expected in Circumcision,
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but it speaks not the giving of life? Doth bread and wine give life to one that is dead? Can they congruously signifie the first grace of spiritual life? It's against sense and Reason:
but it speaks not the giving of life? Does bred and wine give life to one that is dead? Can they congruously signify the First grace of spiritual life? It's against sense and Reason:
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The second Reason is taken from the institution, and the Schoolmen generally argue thence; for the end, Use, benefit, effect of a Sacrament are undoubtedly learned by the institution,
The second Reason is taken from the Institution, and the Schoolmen generally argue thence; for the end, Use, benefit, Effect of a Sacrament Are undoubtedly learned by the Institution,
To my apprehension that is clear, 1 Cor. 12. 13. We are by one Spirit baptized into one body, and then, we are all made to drink into one Spirit, and that's it which ye often reade in Divines, That the Baptism of Regeneration is presupposed to the Supper of Communion, they are children whose bread this is, living members,
To my apprehension that is clear, 1 Cor. 12. 13. We Are by one Spirit baptised into one body, and then, we Are all made to drink into one Spirit, and that's it which you often read in Divines, That the Baptism of Regeneration is presupposed to the Supper of Communion, they Are children whose bred this is, living members,
Unto admittance to the outward Ordinance, Regeneration is not necessary, but unto the inward benefit and effect it is pre-required in some measure, and presupposed.
Unto admittance to the outward Ordinance, Regeneration is not necessary, but unto the inward benefit and Effect it is prerequired in Some measure, and presupposed.
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They are the friends of God that seed at this Table, Communis mensa symbolum amicitiae, saith Estius, who also Observes that ad cibi sumptionem vita requiritur in sumente, Life is presupposed to be in him that takes,
They Are the Friends of God that seed At this Table, Communis mensa Symbol Friendship, Says Estius, who also Observes that ad cibi sumptionem vita requiritur in sumente, Life is presupposed to be in him that Takes,
The grass communicates not with the stock, untill it be knit, Why shall we think it strange that God should provide some Ordinances for those that are in grace already, wherein he and his may have communion and fellowship,
The grass communicates not with the stock, until it be knit, Why shall we think it strange that God should provide Some Ordinances for those that Are in grace already, wherein he and his may have communion and fellowship,
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I have given two Reasons, the one taken from the signification, the other from the end of the institution of this Sacrament, to prove that it is not ordained for a converting Ordinance,
I have given two Reasons, the one taken from the signification, the other from the end of the Institution of this Sacrament, to prove that it is not ordained for a converting Ordinance,
and have shown you, that though a man may be converted at this time, yet that proves not the institution of it to that end no more than if a sick man be to take a medicine,
and have shown you, that though a man may be converted At this time, yet that Proves not the Institution of it to that end no more than if a sick man be to take a medicine,
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and prayer be made for the prosperous successe of that medicine, and by something suggested to the minde of that man by that prayer, whereby he is converted,
and prayer be made for the prosperous success of that medicine, and by something suggested to the mind of that man by that prayer, whereby he is converted,
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The Word is indeed a converting Ordinance, and therefore those that believe not, that oppose themselves, that are dead in sinnes, may be admitted and invited to it;
The Word is indeed a converting Ordinance, and Therefore those that believe not, that oppose themselves, that Are dead in Sins, may be admitted and invited to it;
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and (which I conceive Divines mean in part by requiring Baptism before the Supper) the grace properly sealed in Baptisme is necessary to the obtainment of that grace which is properly sealed in the Supper;
and (which I conceive Divines mean in part by requiring Baptism before the Supper) the grace properly sealed in Baptism is necessary to the obtainment of that grace which is properly sealed in the Supper;
As the Seal of a Bond, Deed, Conveyance, seals the truth of that Bond to all men, to the Witnesses, to the Jury, who are confirmed, that the Bond is true by the Seal;
As the Seal of a Bound, Deed, Conveyance, Seals the truth of that Bound to all men, to the Witnesses, to the Jury, who Are confirmed, that the Bound is true by the Seal;
or the applying Use, and which puts this out of doubt, it's said, That this bread we break, This Cup we blesse is the Communion of the body and bloud of Christ;
or the applying Use, and which puts this out of doubt, it's said, That this bred we break, This Cup we bless is the Communion of the body and blood of christ;
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And what is that but participation? For as Chemnitius observes, The great thorn in a weak believer that disquiets him, is this, Christ is indeed full and sweet, the Promises true and precious,
And what is that but participation? For as Chemnitz observes, The great thorn in a weak believer that disquiets him, is this, christ is indeed full and sweet, the Promises true and precious,
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Now if a man through want of faith be not capable of this effect or Use of the Seal, it is not for meer want of that capacity that he is prohibited the Lords Table,
Now if a man through want of faith be not capable of this Effect or Use of the Seal, it is not for mere want of that capacity that he is prohibited the lords Table,
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but it is for scandalous and enormous sin persisted in with Obstinacy and scorn, it is becaUse he hath not so much as a little beam of light, to know what he doth,
but it is for scandalous and enormous since persisted in with Obstinacy and scorn, it is Because he hath not so much as a little beam of Light, to know what he does,
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and that which is confirming to one may be converting to another, and so the Sacrament may as well afford one as another, being but still the same grace,
and that which is confirming to one may be converting to Another, and so the Sacrament may as well afford one as Another, being but still the same grace,
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yet this Sacrament affords confirming, and not converting grace, becaUse it presupposeth faith in the Receiver, whereby a further degree of grace may be bestowed,
yet this Sacrament affords confirming, and not converting grace, Because it presupposeth faith in the Receiver, whereby a further degree of grace may be bestowed,
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becaUse there is a life in the man that can eat and drink, receive nourishment, by which the meat is made nutritive and lively, which otherwise could not be;
Because there is a life in the man that can eat and drink, receive nourishment, by which the meat is made nutritive and lively, which otherwise could not be;
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for destruction of the flesh, for to bring shame and confusion, and that is the casting of him out, the putting of him away from the society of the faithfull,
for destruction of the Flesh, for to bring shame and confusion, and that is the casting of him out, the putting of him away from the society of the faithful,
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THe Point formerly propounded is, That this Sacrament may be received worthily, and it may also be received unworthily, I mean de facto, worthily and unworthily referre to the manner of communicating;
THe Point formerly propounded is, That this Sacrament may be received worthily, and it may also be received unworthily, I mean de facto, worthily and unworthily refer to the manner of communicating;
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but having precisely laid down the institution of the Supper, which regulates the manner of receiving, he said enough to make us know what it is to receive unworthily,
but having precisely laid down the Institution of the Supper, which regulates the manner of receiving, he said enough to make us know what it is to receive unworthily,
and therefore after he had laid forth the institution, he brings in this 27th verse with NONLATINALPHABET, Wherefore, or so that, as concluding the manner of receiving from the very nature, Use and end of the Ordinance.
and Therefore After he had laid forth the Institution, he brings in this 27th verse with, Wherefore, or so that, as concluding the manner of receiving from the very nature, Use and end of the Ordinance.
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and the Cup unworthily? And I answer, That the reading of this Text dis-junctively, Whosoever shall eat this bread, and drink this Cup of the Lord unworthily, which some of the Papists contend for in favour of their dry Masse, hath occasioned the starting of that Question, which yet I will not contend about in this place,
and the Cup unworthily? And I answer, That the reading of this Text disjunctively, Whosoever shall eat this bred, and drink this Cup of the Lord unworthily, which Some of the Papists contend for in favour of their dry Mass, hath occasioned the starting of that Question, which yet I will not contend about in this place,
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as acts referre to some habit or disposition, whence they arise, and so we call a worthy or unworthy Communicant, one that hath or wants such qualifications,
as acts refer to Some habit or disposition, whence they arise, and so we call a worthy or unworthy Communicant, one that hath or Wants such qualifications,
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an extraordinary perfection or excellency, or an extraordinary poornesse and basenesse, yet here the words must be interpreted relatively, that is, in relation to the Ordinance,
an extraordinary perfection or excellency, or an extraordinary poorness and baseness, yet Here the words must be interpreted relatively, that is, in Relation to the Ordinance,
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If the manner of eating or drinking be answerable to, and becoming of the Ordinance, being such as the exigence and nature thereof doth demand or bespeak of us, then we receive it worthily;
If the manner of eating or drinking be answerable to, and becoming of the Ordinance, being such as the exigence and nature thereof does demand or bespeak of us, then we receive it worthily;
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and to that end with such spirit and affection, as the institution or nature of the Ordinance, is to receive worthily, Certa norma est ipsa institutio, saith Chemnitius.
and to that end with such Spirit and affection, as the Institution or nature of the Ordinance, is to receive worthily, Certa norma est ipsa Institution, Says Chemnitz.
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This Rule prevents a great deal of perplexity and trouble, which Christians create in themselves to their discouragement, falsly concluding that they have not, haply never have received worthily,
This Rule prevents a great deal of perplexity and trouble, which Christians create in themselves to their discouragement, falsely concluding that they have not, haply never have received worthily,
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becaUse they finde not the after-fruit answerable to their expectations, they finde not such elevations of spirit, sensible joyes, powerfull conQuest over their particular lusts and corruptions, not that vigour and incRease of some particular graces, which they in their expectation, have (as it were) limited God to bestow upon them by the Use of this Ordinance:
Because they find not the after-fruit answerable to their Expectations, they find not such elevations of Spirit, sensible Joys, powerful conQuest over their particular Lustiest and corruptions, not that vigour and incRease of Some particular graces, which they in their expectation, have (as it were) limited God to bestow upon them by the Use of this Ordinance:
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but I deny the conclusion thence inferr'd, therefore I have not received worthily, for it is the spiritual manner of the performance of the act, must be Judge of that,
but I deny the conclusion thence inferred, Therefore I have not received worthily, for it is the spiritual manner of the performance of the act, must be Judge of that,
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The Apostles that were near Christ at this first Sacrament, within few hours after it betray'd their weaknesse, they fled from him, they hid themselves,
The Apostles that were near christ At this First Sacrament, within few hours After it betrayed their weakness, they fled from him, they hid themselves,
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as we look on their sinnes and failings, we are not discouraged unto desperation, and the Scripture it self directs us to some such like Use, Jam. 5. 17. Elias was a man subject to like passions as we are, viz. to like afflictions, and to like fruit trees.
as we look on their Sins and failings, we Are not discouraged unto desperation, and the Scripture it self directs us to Some such like Use, Jam. 5. 17. Elias was a man Subject to like passion as we Are, viz. to like afflictions, and to like fruit trees.
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if we have not the desired benefit and fruit of Ordinances to comfort us; For were I to chUse, I had rather exercise grace in my communion with God, than enjoy a sensible rapture;
if we have not the desired benefit and fruit of Ordinances to Comfort us; For were I to choose, I had rather exercise grace in my communion with God, than enjoy a sensible rapture;
and bring his sheaves, Psalm 126. 6. And again, Hosea 6. 2. After two dayes he will revive us, in the third (as Christ was raised) he will raise us up,
and bring his sheaves, Psalm 126. 6. And again, Hosea 6. 2. After two days he will revive us, in the third (as christ was raised) he will raise us up,
Doth the Physick work, and so the plaister, by an inherent or inward vertue in it self, not by any vertue in the Phyfician or Chyrurgeon? So ignorant and superstitious people look on the Sacrament, they think it saves them,
Does the Physic work, and so the plaster, by an inherent or inward virtue in it self, not by any virtue in the Physician or Chirurgeon? So ignorant and superstitious people look on the Sacrament, they think it saves them,
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but as instruments and means by Gods meer positive appointment and ordination, representing, testifying, sealing to me not only Gods reality of promise or Covenant in offering Christ,
but as Instruments and means by God's mere positive appointment and ordination, representing, testifying, sealing to me not only God's reality of promise or Covenant in offering christ,
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than as it seals Christ to me, and by sealing Christ or the Covenant to me doth confirm faith, revive the heart, elevate the affections, strengthen resolutions, fortifie against lusts and temptations;
than as it Seals christ to me, and by sealing christ or the Covenant to me does confirm faith, revive the heart, elevate the affections, strengthen resolutions, fortify against Lustiest and temptations;
for it is a sure Rule, The nearer applications of Christ to the soul and his benefits in way of taste or assurance, the more quickning grace of all sorts, follows thereupon;
for it is a sure Rule, The nearer applications of christ to the soul and his benefits in Way of taste or assurance, the more quickening grace of all sorts, follows thereupon;
1. That for any man to imagine that the very eating and drinking this bread and this Cup should cure and heal his soul, is as fond as to think the very seal or wax of a Deed should either seed or clothe him,
1. That for any man to imagine that the very eating and drinking this bred and this Cup should cure and heal his soul, is as found as to think the very seal or wax of a Deed should either seed or cloth him,
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for in that case it's not a seal, but a piece of wax, how infinitely do our common people undervalue this Sacrament, that make but a piece of holy bread of it, which is an exhibition of the body of Christ,
for in that case it's not a seal, but a piece of wax, how infinitely do our Common people undervalue this Sacrament, that make but a piece of holy bred of it, which is an exhibition of the body of christ,
2. That it's absolutely necessary to bring to this Sacrament, that grace which is necessary to the receiving of Christ himself, Quid paras dentem? What does the providing of teeth to eat (saith Austin ) What avail is all outward 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,
2. That it's absolutely necessary to bring to this Sacrament, that grace which is necessary to the receiving of christ himself, Quid paras dentem? What does the providing of teeth to eat (Says Austin) What avail is all outward preparation? The thing that is exhibited to us is christ his body broken, his blood shed, christ dying, christ a Sacrifice offered up to God is Here commemorated,
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,
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,
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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 the Conditions of it, and there it is learned, So if you would know what the Sacrament Seals to you, hear what the Word Says, Mercy and Grace to a believer in christ,
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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;
Thirdly, Be not frighted with the found of this Word worthily, or worthy Communicant, but labour to understand the least and lowest manner of receiving worthily;
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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;
1. That words of high found, in Vulgar and Common acceptation, when they come to be undertaken in a Gospel sense and notion, do shrink into a mere contemptibleness with worldly wise men;
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,
but poverty of Spirit, purity of heart, meekness, mourning, suffering for righteousness sake, wherein there is no more show of blessedness to a worldly man,
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:
and sense of our imperfection, Philip 3. 12. And the Spirit of glory rests upon you that suffer, 1 Pet. 4. 14. And your worthiness is rather the sense of your unworthiness:
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,
Thus the Gospel construes these high sounding words, and the Reason is, Because the Gospel placing our righteousness and our happiness in the having of christ,
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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.
and so in this point in hand, according to Luther is 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 unworthiness.
2. If this worthinesse of a Communicant should be imagin'd to signifie any meritorious or proud congruities of our vertues, works, righteousnesse, it would be the greatest unworthinesse that could be;
2. If this worthiness of a Communicant should be imagined to signify any meritorious or proud congruities of our Virtues, works, righteousness, it would be the greatest unworthiness 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;
What should such proud creatures come to a Sacrament or memorial of Christ death, for that being no sin with them to be expiated by that death? Thou Sayest, I am rich, I stand in need of nothing;
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.
Nor does 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, until christ come.
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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.
Not that I have attained, or were already perfect, Philip 3. 12. This meat and drink is for growing children, which as the old physician (Hippocrates Says) must be often-nourisht.
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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,
How long might a man examine himself before he find 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,
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;
3. If thou hast the seminals of grace mixed with a mass of corruptions (as gold At First is mixed with much earth) there may be worthiness, despise not small things;
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;
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,
If there be a seed of God in thy heart, which is kept alive in the midst of so much corruption, by no less a miracle than if a spark be kept alive in the sea,
CHAP. XXIII. Of Worthy Receiving, &c. I Now proceed to handle this point, That this Bread may be eaten, and this Cup of the Lord may be drunk worthily.
CHAP. XXIII. Of Worthy Receiving, etc. I Now proceed to handle this point, That this Bred may be eaten, and this Cup of the Lord may be drunk worthily.
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It is the highest grace that the eternal God should admit sinfull dust and ashes to be his confederates, that from his Altar he should furnish a Table for them,
It is the highest grace that the Eternal God should admit sinful dust and Ashes to be his confederates, that from his Altar he should furnish a Table for them,
and feed them with that flesh and bloud which is offer'd up unto himself a Sacrifice for a sweet smelling savour, that he should account them to eat and drink worthily, who account not themselves worthy to eat and drink;
and feed them with that Flesh and blood which is offered up unto himself a Sacrifice for a sweet smelling savour, that he should account them to eat and drink worthily, who account not themselves worthy to eat and drink;
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and not of the Tree of knowledge of good and evil, Eat and die. It's either too much blindnesse or boldnesse to rush upon this Ordinance without preparation.
and not of the Tree of knowledge of good and evil, Eat and die. It's either too much blindness or boldness to rush upon this Ordinance without preparation.
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but you must, as that woman, Luk. 15. 8. Sweep the hoUse, and seek diligently, else Sermon-preparation may (as I fear it often doth) go without soul preparation:
but you must, as that woman, Luk. 15. 8. Sweep the hoUse, and seek diligently, Else sermon-preparation may (as I Fear it often does) go without soul preparation:
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A fit dispute for such as would have meritorious preparations, so much sanctity as indeed needs no Sacrament, which therefore, they say, takes away onely venial sinnes.
A fit dispute for such as would have meritorious preparations, so much sanctity as indeed needs no Sacrament, which Therefore, they say, Takes away only venial Sins.
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Those that came to the Passeover, 2 Chron. 30. 18. wanted the Sanctuary purification, yet they prepared their hearts to seek God, The good Lord pardon, saith Hezckiah; Here was a preparation, with a Dominus misereatur, The good Lord pardon.
Those that Come to the Passover, 2 Chronicles 30. 18. wanted thee Sanctuary purification, yet they prepared their hearts to seek God, The good Lord pardon, Says Hezekiah; Here was a preparation, with a Dominus misereatur, The good Lord pardon.
The outward manner is either duly to Observe the outward Rites that are prescribed without mutilation or addition, whereby the face of the Ordinance is defaced,
The outward manner is either duly to Observe the outward Rites that Are prescribed without mutilation or addition, whereby the face of the Ordinance is defaced,
or rather miscarriage of the Corinthians in the handling or celebration thereof, and therefore expostulates with them, vers. 22. Have ye not hoUses to eat and drink in? Doth that freedom of behaviour become the Congregation, which you Use at your own Tables? Is quaffing and jollity a becoming deportment? Is it not scandalous and offensive to Use that liberty here, which is rather fit for an Ordinary,
or rather miscarriage of the Corinthians in the handling or celebration thereof, and Therefore expostulates with them, vers. 22. Have you not hoUses to eat and drink in? Does that freedom of behaviour become the Congregation, which you Use At your own Tables? Is quaffing and jollity a becoming deportment? Is it not scandalous and offensive to Use that liberty Here, which is rather fit for an Ordinary,
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or a Tavern? Let me speak freely to you, we have almost lost that reverence, devotion, gravity, decency which formerly and anciently adorned the publick Ordinances and Administrations,
or a Tavern? Let me speak freely to you, we have almost lost that Reverence, devotion, gravity, decency which formerly and anciently adorned the public Ordinances and Administrations,
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and our experience may teach us, that while we decline the extream of curiosity, superstition, pomp and starelinesse, we incline to the other of irreverence, profanenesse, loosnesse, sordidnesse;
and our experience may teach us, that while we decline the extreme of curiosity, Superstition, pomp and starelinesse, we incline to the other of irreverence, profaneness, looseness, sordidness;
and both forget that our bodies are part of Christs purchase, and the Rule that is infer'd thereupon, Glorifie therefore God in your body and in your spirit, 1 Cor. 6. 20. For doe we not prophane our eyes by wandring, our tongues by talking, our faces by laughing,
and both forget that our bodies Are part of Christ purchase, and the Rule that is inferred thereupon, glorify Therefore God in your body and in your Spirit, 1 Cor. 6. 20. For doe we not profane our eyes by wandering, our tongues by talking, our faces by laughing,
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is to set Socrates, or some grave man before your eyes for the rudenesse of the Scene was shamed and bridled by the presence of Cato. We have a better rule, set God before you, with whom we have to do, who hath also promised to be in the mids of two or three that are congregated in his name;
is to Set Socrates, or Some grave man before your eyes for the rudeness of the Scene was shamed and bridled by the presence of Cato. We have a better Rule, Set God before you, with whom we have to do, who hath also promised to be in the mids of two or three that Are congregated in his name;
Consider that the Angels are Spectatours and Guardians of your Assemblies, for that I take to be the plainest sense of that saying of the Apostle, 1 Cor. 11. 10. and that other phrase, vers. 9. of discerning the body of the Lord, doth denote, not onely a knowing that the Lords body is represented by the bread (as it is commonly interpreted) but such a minding of the body of Christ here represented and exhibited to our faith,
Consider that the Angels Are Spectators and Guardians of your Assemblies, for that I take to be the Plainest sense of that saying of the Apostle, 1 Cor. 11. 10. and that other phrase, vers. 9. of discerning the body of the Lord, does denote, not only a knowing that the lords body is represented by the bred (as it is commonly interpreted) but such a minding of the body of christ Here represented and exhibited to our faith,
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or may produce a difference of our behaviour and carriage in the Use of this Ordinance from that which we Use in eating of common bread, wherein men otherwise-knowing (as these Corinthians ) might fail and be defective.
or may produce a difference of our behaviour and carriage in the Use of this Ordinance from that which we Use in eating of Common bred, wherein men otherwise-knowing (as these Corinthians) might fail and be defective.
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In short, becaUse a loose carriage is ordinarily an argument of a loose spirit, therefore I have said this to compose the outward behaviour of Communicants to a sutable comelinesse and decency in the Use of holy Ordinances, Hoc agite is the old word.
In short, Because a lose carriage is ordinarily an argument of a lose Spirit, Therefore I have said this to compose the outward behaviour of Communicants to a suitable comeliness and decency in the Use of holy Ordinances, Hoc Agitate is the old word.
3. By having those graces which are to be exercised, and set on work at the Lords Table, a believer shall try and judge of his fitnesse to come unto it.
3. By having those graces which Are to be exercised, and Set on work At the lords Table, a believer shall try and judge of his fitness to come unto it.
and therefore a Christian that would try or know his own fitnesse or worthinesse, confiders first what graces are to be set on work in the act of receiving,
and Therefore a Christian that would try or know his own fitness or worthiness, confiders First what graces Are to be Set on work in the act of receiving,
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and there are others that are carnal set it too low, and it must be confest there is a latitude in it, it receives magis & minus, as Christians themselves are of divers elevations, some are smoaking flax, some are shining lights.
and there Are Others that Are carnal Set it too low, and it must be confessed there is a latitude in it, it receives magis & minus, as Christians themselves Are of diverse elevations, Some Are smoking flax, Some Are shining lights.
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and of as low a form as we are, being after that time upbraided by Christ with their unbelief and hardnesse of heart, Mark 16. 14. And if we should do so, we should censure our Saviour of too much indulgence, who reproved their sinne,
and of as low a from as we Are, being After that time upbraided by christ with their unbelief and hardness of heart, Mark 16. 14. And if we should do so, we should censure our Saviour of too much indulgence, who reproved their sin,
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and yet received them to his Table, Luke 22. 19, 24. I have no warrant to set the mark so high, that the least of Gods children qualified, should not reach it;
and yet received them to his Table, Lycia 22. 19, 24. I have no warrant to Set the mark so high, that the least of God's children qualified, should not reach it;
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or some eminent works, and moral vertues, or some conceited perfections which feed our pride, we shall take in many that have nothing of Christ in them;
or Some eminent works, and moral Virtues, or Some conceited perfections which feed our pride, we shall take in many that have nothing of christ in them;
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where the naked are cloathed, the hungry are fed, the ungodly are justified, the weary are refresht, the sick are healed, the stung with fiery Serpents are recovered, the returning lost childe is feasted,
where the naked Are clothed, the hungry Are fed, the ungodly Are justified, the weary Are refreshed, the sick Are healed, the stung with fiery Serpents Are recovered, the returning lost child is feasted,
That no unregenerate man that lies dead in trespasses and sinnes, without a seed, a spark of Gospel-grace, having no initials of true Repentance and Faith in Christ, can be in capacity to eat and drink the Body and Bloud of Christ worthily,
That no unregenerate man that lies dead in Trespasses and Sins, without a seed, a spark of Gospel-grace, having no initials of true Repentance and Faith in christ, can be in capacity to eat and drink the Body and Blood of christ worthily,
becaUse they have no ticket of grace renewing or regenerating, they are not Disciples indeed, they are branches in Christ by externall ingraffing, John 15. 2. but have not the life of Christ in them;
Because they have no ticket of grace renewing or regenerating, they Are not Disciples indeed, they Are branches in christ by external Engrafting, John 15. 2. but have not the life of christ in them;
They that are not in the body of Christ, do not eat his body, saith Austin; They that are not members of him do not spiritually feed on him, Panem Domin, they do eat as Judas, not Panem Dominum. Ego hoc axtoma teneo, saith Calvin, that without the Spirit Christ is not received in this Sacrament.
They that Are not in the body of christ, do not eat his body, Says Austin; They that Are not members of him do not spiritually feed on him, Bread Domini, they do eat as Judas, not Bread Dominum. Ego hoc axtoma Teneo, Says calvin, that without the Spirit christ is not received in this Sacrament.
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The Papists go no lesse, Catholici omnes (saith Vasquez ) all agree in this, That it's necessary for a worthy Communicant to be in the state of grace and sanctification,
The Papists go no less, Catholici omnes (Says Vasquez) all agree in this, That it's necessary for a worthy Communicant to be in the state of grace and sanctification,
and therefore howsoever any person be furnisht with endowments of nature and education, famous for eminent works and vertues, adorned with civil and fair conversation,
and Therefore howsoever any person be furnished with endowments of nature and education, famous for eminent works and Virtues, adorned with civil and fair Conversation,
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And this Doctrine is the rather requisite to be taught, becaUse men may flatter themselves in that they have past the test, are admitted with approbation to this Table,
And this Doctrine is the rather requisite to be taught, Because men may flatter themselves in that they have passed the test, Are admitted with approbation to this Table,
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and allowed the liberty thereof, for all this may be, and yet your case no better than Sauls, that would needs be honoured before the people; than Judas 's who was not thrust out from the Sacrament,
and allowed the liberty thereof, for all this may be, and yet your case no better than Saul's, that would needs be honoured before the people; than Judas is who was not thrust out from the Sacrament,
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You enjoy a priviledge to eat and drink, but what? judgement and condemnation to your selves, Oh consider it, The Lord of this feast will come to view his guests, he will turn out some that the servants let in, he will say, Friend, How camest thou in hither? He answered not, Lord, I was called in, I was admitted in by thy servants, No, He was dumb, he had nothing to plead, he had not a Wedding-garment, For he is not a Jew that is one outwardly, Rom. 2. penult.
You enjoy a privilege to eat and drink, but what? judgement and condemnation to your selves, O Consider it, The Lord of this feast will come to view his guests, he will turn out Some that the Servants let in, he will say, Friend, How camest thou in hither? He answered not, Lord, I was called in, I was admitted in by thy Servants, No, He was dumb, he had nothing to plead, he had not a wedding garment, For he is not a Jew that is one outwardly, Rom. 2. penult.
Let this death stay my reigning sins, as Joshua did the Kings of Canaan! Now let the Altar smoak with the Sacrifice of a loving heart inflamed with holy fire of Gods love to me;
Let this death stay my reigning Sins, as joshua did the Kings of Canaan! Now let the Altar smoke with the Sacrifice of a loving heart inflamed with holy fire of God's love to me;
HAving shown you the qualifications of a worthy Communicant before-hand, and that the actual exercise of grace is requisite at present for receiving worthily, I make this Observation.
HAving shown you the qualifications of a worthy Communicant beforehand, and that the actual exercise of grace is requisite At present for receiving worthily, I make this Observation.
These Corinthians are looked upon as, and supposed to be (and no doubt some of them were) godly and regenerate persons, who yet contracted epidemical judgements upon them, Many sick, weak, &c. and that for a sinne they little thought of, their undue and unfit coming to the Lords Table;
These Corinthians Are looked upon as, and supposed to be (and no doubt Some of them were) godly and regenerate Persons, who yet contracted epidemical Judgments upon them, Many sick, weak, etc. and that for a sin they little Thought of, their undue and unfit coming to the lords Table;
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they are distinguisht from the world, vers. 32, Of whom its said, NONLATINALPHABET, vers. 30. For this caUse you are judged of the Lord, and chastened;
they Are distinguished from the world, vers. 32, Of whom its said,, vers. 30. For this caUse you Are judged of the Lord, and chastened;
but not they alwayes, and therefore I turn my speech to you, and desire that you be not render'd secure and negligent by this false principle, that a regenerate man cannot receive the Sacrament unworthily,
but not they always, and Therefore I turn my speech to you, and desire that you be not rendered secure and negligent by this false principle, that a regenerate man cannot receive the Sacrament unworthily,
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for this is the ready way to fall into that sinne which you imagine your selves free from, by taking you off from that self-examination, that trimming 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.
for this is the ready Way to fallen into that sin which you imagine your selves free from, by taking you off from that Self-examination, that trimming 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.
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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 his confidence, when he said, I verily Thought I ought to do, etc. and I think a proud confidence both a greater caUse and Signen of unworthy receiving,
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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 wine pouned forth, or the body and blood of christ, the actions of Taking, Eating and Drinking the outward elements, do denote the acts of a Communicants soul, receiving and feeding upon christ,
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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:
for if it be Light or colour, it belongs to the eye, if it be any found, it belongs to the ear, etc. So this Sacrament being surveyed and studied, it is not hard to find what graces Are to be Set on work accordingly:
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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 Therefore there must be knowledge to discern and understand this mystery that's hidden under a visible outside, to wit, the Sacrifice of Christ body, which is represented,
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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;
So the carnal 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;
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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;
I confess the knowledge of this Sacrament draws with it the knowledge of our lost estate, (as Passover is not understood without Egypt) in sin and misery;
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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,
For where christ appears bloody, there sin must needs appear deadly, and those fundamentals and grounds of Christianity, which Are but the A. B. C. of Religion, must be known,
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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,
so much as may serve to look into the entrails of this Sacrament, and may led on the affections to valve, 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,
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The Apostles took Christ at this time for their Saviour and Lord, the true Messiah, but how he should execute all the parts of his Office, they did not clearly understand,
The Apostles took christ At this time for their Saviour and Lord, the true Messiah, but how he should execute all the parts of his Office, they did not clearly understand,
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and saith, Take ye, Eat ye, Drink ye, and that inward act, which answers to this outward action, whereby we do receive Christ that is exhibited we call faith;
and Says, Take you, Eat you, Drink you, and that inward act, which answers to this outward actium, whereby we do receive christ that is exhibited we call faith;
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when Christ is tender'd to us in the Word, we believe ex-promisso; when offer'd in the Supper, we believe ex pignore; There we have a promise, here a pawn or pledge:
when christ is tendered to us in the Word, we believe ex-promisso; when offered in the Supper, we believe ex pignore; There we have a promise, Here a pawn or pledge:
This faith is the taking hand, which goes forth to the offering-hand of God. This taking, eating, drinking, are but faith appropriating and applying Christ:
This faith is the taking hand, which Goes forth to the offering-hand of God. This taking, eating, drinking, Are but faith appropriating and applying christ:
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What's a poor man the richer for believing that one offers him a shilling? What's a condemned man the better for believing that a pardon is offer'd to him? This is but a faith of the truth of the offer;
What's a poor man the Richer for believing that one offers him a shilling? What's a condemned man the better for believing that a pardon is offered to him? This is but a faith of the truth of the offer;
But doe ye receive Christ offered? Do you close in with ▪ Christ? Do you take him into you? Here is the best Covenant, sealed with the best blood that ever was;
But do you receive christ offered? Do you close in with ▪ christ? Do you take him into you? Here is the best Covenant, sealed with the best blood that ever was;
This Sacrament presents Christ to faith thus, It presents Christ himself, his body and bloud, not the benefits of Christ apart and abstract, but Christ himself.
This Sacrament presents christ to faith thus, It presents christ himself, his body and blood, not the benefits of christ apart and abstract, but christ himself.
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It presents Christ for intimate union with us, as the nourishment is to the body: It presents him really, as the bread and wine is really taken and received:
It presents christ for intimate Union with us, as the nourishment is to the body: It presents him really, as the bred and wine is really taken and received:
It presents him crucified and suffering, as if he was now dving and bleeding, in whom faith findes reconciliation, remission, justification and redemption,
It presents him Crucified and suffering, as if he was now dving and bleeding, in whom faith finds reconciliation, remission, justification and redemption,
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and this Justice is mixt with goodnesse in transferring and laying upon the Sacrifice the delinquencies and sinnes, which had they been charged on us, had sunk us into the bottome of perdition,
and this justice is mixed with Goodness in transferring and laying upon the Sacrifice the delinquencies and Sins, which had they been charged on us, had sunk us into the bottom of perdition,
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and who that sees this shall not tremble at the fearfull wrath of God, which Angels and men could not stand before? Who shall not mourn over Christ, whom we have pierced,
and who that sees this shall not tremble At the fearful wrath of God, which Angels and men could not stand before? Who shall not mourn over christ, whom we have pierced,
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for can there be a greater demonstration, either of Gods Justice toward sinne, or of his goodnesse to a sinner? They say an adamant will be broken by bloud,
for can there be a greater demonstration, either of God's justice towards sin, or of his Goodness to a sinner? They say an adamant will be broken by blood,
but alas the heart of man hath lost ingenuity, or else the bloud of Christ would make us love sinne as bad as the terrours of Mount Sinai, yea and to love it lesse, and hate it more;
but alas the heart of man hath lost ingenuity, or Else the blood of christ would make us love sin as bad as the terrors of Mount Sinai, yea and to love it less, and hate it more;
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we should eat this Passeover with shoes on our feat, and slaves in our hand, ready to march out of Aegypt; We cannot eat the Passeover and stay in Aegypt still;
we should eat this Passover with shoes on our feat, and slaves in our hand, ready to march out of Egypt; We cannot eat the Passover and stay in Egypt still;
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when they come toward the Lords Table, flatter God and themselves with a new beginning of a new life, from this time they are resolved, that the ear that hath heard them, shall hear them swear no more;
when they come towards the lords Table, flatter God and themselves with a new beginning of a new life, from this time they Are resolved, that the ear that hath herd them, shall hear them swear no more;
I would such men would resolve to be ashamed of these resolutions, which so often leave them in the dirt, that selfe confusion may carry them out of their owne strength, which selfe-resolution doth but arme them with, and therefore doth not stand;
I would such men would resolve to be ashamed of these resolutions, which so often leave them in the dirt, that self confusion may carry them out of their own strength, which selfe-resolution does but arm them with, and Therefore does not stand;
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Fourthly, Spiritual appetite of hunger and thirst after Christ, who is here offered, as full nourishment for the soul, under the form of bread and wine.
Fourthly, Spiritual appetite of hunger and thirst After christ, who is Here offered, as full nourishment for the soul, under the from of bred and wine.
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I account gracious desires to be the immediate products of regenerated graces, and very comfortable testimonies of life spirituall, 1 Peter 2. 2. but it is called vehement desire, 2 Cor. 7. 11. in difference from the sluggards desires, which are but wishes,
I account gracious Desires to be the immediate products of regenerated graces, and very comfortable testimonies of life spiritual, 1 Peter 2. 2. but it is called vehement desire, 2 Cor. 7. 11. in difference from the sluggards Desires, which Are but wishes,
Fifthly, Love to fellow-members of the body of Christ, For we are all partakers of that one bread, 1 Cor. 10. 17. If we eat together all of one loaf, let us love them with whom we have this fellowship and Communion.
Fifthly, Love to Fellow members of the body of christ, For we Are all partakers of that one bred, 1 Cor. 10. 17. If we eat together all of one loaf, let us love them with whom we have this fellowship and Communion.
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Corinth is come into England, I hear that when you come together in the Church, there are divisions among you, 1 Cor. 11. 18. Ours are wider divisions, we doe not come together in the Church, one Table is prophane to another,
Corinth is come into England, I hear that when you come together in the Church, there Are divisions among you, 1 Cor. 11. 18. Ours Are wider divisions, we do not come together in the Church, one Table is profane to Another,
and yet the Apostle faith, If I have all Faith, If I suffer death, without Charity, I am nothing, it profits me nothing, 1 Cor. 13. 2, 3. It's almost Popery to speake of Charity;
and yet the Apostle faith, If I have all Faith, If I suffer death, without Charity, I am nothing, it profits me nothing, 1 Cor. 13. 2, 3. It's almost Popery to speak of Charity;
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if you please, It's Thankfulnesse, without which the memorial or remembrance of Christs death is but a dry and fruitlesse commemoration. Humility makes thankfull;
if you please, It's Thankfulness, without which the memorial or remembrance of Christ death is but a dry and fruitless commemoration. Humility makes thankful;
Or doth the institution of God appoint the signification and Obsignation of the Sacrament in such and such an Use of it? This indeed is according to rule of Schools and of our Divines, Modus operandi sequitur modum significandi, and then it's plain, that there must be somewhat in the Communicant, both to understand their signification, and to receive the Obsignation and sealing by the Use of them,
Or does the Institution of God appoint the signification and Obsignation of the Sacrament in such and such an Use of it? This indeed is according to Rule of Schools and of our Divines, Modus operandi sequitur modum significandi, and then it's plain, that there must be somewhat in the Communicant, both to understand their signification, and to receive the Obsignation and sealing by the Use of them,
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The same passage through the red sea was safe to the Israelites by faith, the Egyptians assaying to do the like were all drowned, Heb. 11. 29. Let no man say,
The same passage through the read sea was safe to the Israelites by faith, the egyptians assaying to do the like were all drowned, Hebrew 11. 29. Let no man say,
The bread as broken, is the Communion of the body of Christ, 1 Cor. 10. 16. and yet, he that eats unworthily, eats condemnation to himself, 1 Cor. 11. That which is Manna to a believer, is to a Judas poison,
The bred as broken, is the Communion of the body of christ, 1 Cor. 10. 16. and yet, he that eats unworthily, eats condemnation to himself, 1 Cor. 11. That which is Manna to a believer, is to a Judas poison,
as the Ancients speak, and all this is vitio sumentis, through the sin of the receiver who eats Quails under wrath, Psal. 78. 31. and sits down to Haman 's feast, Esth. 7. Motive II.
as the Ancients speak, and all this is vitio sumentis, through the since of the receiver who eats Quails under wrath, Psalm 78. 31. and sits down to Haman is feast, Esth. 7. Motive II
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So it is in this Sacrament, and so in our prayers we are passionately desirous of serving even our own lusts, Jam. 4. 3. The after-fruit cannot be the measure of our worthy receiving,
So it is in this Sacrament, and so in our Prayers we Are passionately desirous of serving even our own Lustiest, Jam. 4. 3. The after-fruit cannot be the measure of our worthy receiving,
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for if we can lust for quails, and yet murmur at the way of the wildernesse, we are too like the carnal Israelites; There is in all spirituall joyes, comforts and raptures, two parts, the one is the fruition of the sweet of them, the other is the serviceable Use of them to oil the wheels,
for if we can lust for quails, and yet murmur At the Way of the Wilderness, we Are too like the carnal Israelites; There is in all spiritual Joys, comforts and raptures, two parts, the one is the fruition of the sweet of them, the other is the serviceable Use of them to oil the wheels,
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This disposition is not one single grace, but a complexion or temperament made up of divers ingredients, which are not all distinctly and eminently acted by every man at this present,
This disposition is not one single grace, but a complexion or temperament made up of diverse ingredients, which Are not all distinctly and eminently acted by every man At this present,
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and both parties of confederates do ( sic dicam ) partake of the same foederal Sacrifice, Christ Jesus, the bloud of the Sacrifice is offer'd up to God.
and both parties of confederates do (sic dicam) partake of the same federal Sacrifice, christ jesus, the blood of the Sacrifice is offered up to God.
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and requires the very purest addresses that we can make to it, where God himself entertains his people with no other cheer than which satisfies himself,
and requires the very Purest Addresses that we can make to it, where God himself entertains his people with no other cheer than which Satisfies himself,
Now in this so near approach to God, ye have an excellent Rule, as in all other approaches, Levit. 10. 3. I will be sanctified in them that come nigh me, the case was, that two Priests had taken strange or other fire, not Gods fire from his Altar,
Now in this so near approach to God, you have an excellent Rule, as in all other Approaches, Levit. 10. 3. I will be sanctified in them that come High me, the case was, that two Priests had taken strange or other fire, not God's fire from his Altar,
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or must be in some necessity of him, that he may eat with sour herbs; A man may come with lesse sinne unworthily, I say lesse, than a worthy Communicant;
or must be in Some necessity of him, that he may eat with sour herbs; A man may come with less sin unworthily, I say less, than a worthy Communicant;
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Did it not so in Angels? Who would be a Pharaoh, Cain, or Judas? Is not broken iron, broken ice hard still as ever? But true humility is a Leveller, there are (2 Cor. 10. 5.) two things NONLATINALPHABET, Every high thing, and that is taken away,
Did it not so in Angels? Who would be a Pharaoh, Cain, or Judas? Is not broken iron, broken ice hard still as ever? But true humility is a Leveller, there Are (2 Cor. 10. 5.) two things, Every high thing, and that is taken away,
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and to his Soveraignty, to receive the promises, and take up the yoke of crosses and commandments? Art thou humbled for sinne and hatest it, humbled under thy own righteousnesse,
and to his Sovereignty, to receive the promises, and take up the yoke of Crosses and Commandments? Art thou humbled for sin and Hatest it, humbled under thy own righteousness,
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Thou findest in thy self a faith, whereby thou assentest to the goodnesse and veracity of God, the truth and all-sufficiency of Christ, the whole tenour of the Covenant, and Doctrine of the Gospel.
Thou Findest in thy self a faith, whereby thou assentest to the Goodness and veracity of God, the truth and All-sufficiency of christ, the Whole tenor of the Covenant, and Doctrine of the Gospel.
A man may be called an orthodox believer, by vertue of this faith, and it is sides recta, not vera, a right faith not a true, sana, but not salvifica, sound faith,
A man may be called an orthodox believer, by virtue of this faith, and it is sides Recta, not vera, a right faith not a true, sanam, but not salvifica, found faith,
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for not to those that believed by meer conviction, John 2. 23. did Christ impart himself, but to as many as received him, Joh. 1. 12. Weaknesse of faith in our times is properly said of this manner of believing.
for not to those that believed by mere conviction, John 2. 23. did christ impart himself, but to as many as received him, John 1. 12. Weakness of faith in our times is properly said of this manner of believing.
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as in the zeal of Jehu, which carried in the fore-head of it, The Lord of hosts, but there was a byas within that wheeled towards his own interest, I shall name but four, and that briefly.
as in the zeal of Jehu, which carried in the forehead of it, The Lord of hosts, but there was a bias within that wheeled towards his own Interest, I shall name but four, and that briefly.
and there may be a love of God upon terms of his beneficence, providence, patience, general goodnesse to mankinde without any love of Christ in sincerity, which is upon special and distinguishing grounds,
and there may be a love of God upon terms of his beneficence, providence, patience, general Goodness to mankind without any love of christ in sincerity, which is upon special and distinguishing grounds,
but it may be distinguisht thus, If it arise from the sense of that distinguishing love of God to thy soul, whereby he hath drawn thee to Christ out of the pit of common perdition,
but it may be distinguished thus, If it arise from the sense of that distinguishing love of God to thy soul, whereby he hath drawn thee to christ out of the pit of Common perdition,
yea notwithstanding that contrariety and opposition to him, wherein thou wast above many others ingaged, the very thought whereof doth ever inflame the heart unto a mans dying day:
yea notwithstanding that contrariety and opposition to him, wherein thou wast above many Others engaged, the very Thought whereof does ever inflame the heart unto a men dying day:
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namely to consume them upon our lusts of pride and vain-glory, which is the desire of Simon Magus; a desire to die the death of the righteous, which was the wish of Balaam, a desire of forgivenesse of sinne to be freed from condemnation by meer self love, a desire of heaven too, to open unto us,
namely to consume them upon our Lustiest of pride and vainglory, which is the desire of Simon Magus; a desire to die the death of the righteous, which was the wish of balaam, a desire of forgiveness of sin to be freed from condemnation by mere self love, a desire of heaven too, to open unto us,
for Christ makes thirsting after rightcousnesse the character of a blessed man, Matth. 5. and the Apostle makes them a fruit of repentance, 2 Cor. 7. 11. and a signe of regencration, 1 Pet. 2. 2. if they arise from a taste of the graciousnesse of God,
for christ makes thirsting After righteousness the character of a blessed man, Matthew 5. and the Apostle makes them a fruit of Repentance, 2 Cor. 7. 11. and a Signen of regencration, 1 Pet. 2. 2. if they arise from a taste of the graciousness of God,
but with distinction, the fear of wrath may be Used as a bridle to curb the insolency and luxuriency of the flesh, by saying hell and damnation close to it,
but with distinction, the Fear of wrath may be Used as a bridle to curb the insolency and luxuriency of the Flesh, by saying hell and damnation close to it,
but then if this fear be meerly of punishment, so that were it not for that, he would with all his heart give himself over to commit iniquity with greedinesse,
but then if this Fear be merely of punishment, so that were it not for that, he would with all his heart give himself over to commit iniquity with greediness,
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then it's plain, that the willingnesse to sinne lives, and this horrour of conscience nothing at all changes the inclination of the will, no more than the whip or chain doth the nature of a Fox or Wolf,
then it's plain, that the willingness to sin lives, and this horror of conscience nothing At all changes the inclination of the will, no more than the whip or chain does the nature of a Fox or Wolf,
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4. The fourth affection is sorrow for sinne, which may be worldly and carnal, and no other than Pharoah his, Take away this plague; or the pangs of a whore that returns to folly;
4. The fourth affection is sorrow for sin, which may be worldly and carnal, and no other than Pharaoh his, Take away this plague; or the pangs of a whore that returns to folly;
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But there is a sorrow according to God, which works repentance unto salvation, and brings forth those seven fruits, 2 Cor. 7. 11. which change the frame of the heart, a happy mother of so many good children:
But there is a sorrow according to God, which works Repentance unto salvation, and brings forth those seven fruits, 2 Cor. 7. 11. which change the frame of the heart, a happy mother of so many good children:
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V. The fifth Consideration is of purposes of amendment, which we named before, among the preparatives to this Sacrament, which there are few but have at one time or other,
V. The fifth Consideration is of Purposes of amendment, which we nam before, among the preparatives to this Sacrament, which there Are few but have At one time or other,
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and cancell all bonds and resolutions, and so a sick mans purposes are very often no other than the vows of a Mariner in a storm at sea, who for the time will be or do any thing,
and cancel all bonds and resolutions, and so a sick men Purposes Are very often no other than the vows of a Mariner in a storm At sea, who for the time will be or do any thing,
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You ask, What such are to do? And the answer is ready, Resolution without mortification is to little purpose, the lust must be mortified that carries the sway and dominion;
You ask, What such Are to do? And the answer is ready, Resolution without mortification is to little purpose, the lust must be mortified that carries the sway and dominion;
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For as the purposes of a man in his lucid intervals, or of one that hath the Falling sicknesse to fall no more, is to little purpose, without some application to the disease that still lies within,
For as the Purposes of a man in his lucid intervals, or of one that hath the Falling sickness to fallen no more, is to little purpose, without Some application to the disease that still lies within,
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so are resolutions upon conviction of conscience without effectual exercise of mortification by setting upon that root and lust which between whiles doth but sleep, and will awaken again.
so Are resolutions upon conviction of conscience without effectual exercise of mortification by setting upon that root and lust which between while does but sleep, and will awaken again.
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and is the denomination of this Sacrament, wherein thanksgiving is so eminently required and exercised, and it rises either from the general ground, or from the special;
and is the denomination of this Sacrament, wherein thanksgiving is so eminently required and exercised, and it rises either from the general ground, or from the special;
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but from reprobates and hypocrites, and all that are called, but not chosen, which is a mark of special favour ▪ Thanksgiving for this shall be the work of heaven, where we shall better understand and look upon our former misery,
but from Reprobates and Hypocrites, and all that Are called, but not chosen, which is a mark of special favour ▪ Thanksgiving for this shall be the work of heaven, where we shall better understand and look upon our former misery,
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as a fyle to set off and illustrate our glorious redemption, and to this tune ought our hearts to be set here, For in this rejoyce not, that the devils fall before you,
as a file to Set off and illustrate our glorious redemption, and to this tune ought our hearts to be Set Here, For in this rejoice not, that the Devils fallen before you,
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and we have caUse while we are in this lower orb to be thankfull, for the least mustar-seed of faith and grace, whose work is to set a byas upon the will, to chUse God,
and we have caUse while we Are in this lower orb to be thankful, for the least mustar-seed of faith and grace, whose work is to Set a bias upon the will, to choose God,
and set up his interest above all interests of self or world, and he keeps this spark alive in worst times by no lesse a miracle than a spark of fire in the sea,
and Set up his Interest above all interests of self or world, and he keeps this spark alive in worst times by no less a miracle than a spark of fire in the sea,
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and that he inables this little grace to fight and combate (and that is in Scripture to conquer) against the powerfull fears and oppressions of the world,
and that he inables this little grace to fight and combat (and that is in Scripture to conquer) against the powerful fears and oppressions of the world,
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and the powerfull allurements of lust, and ease, and pleasures of sinne, which is a Sunshine that usually puts out our fire more easily than cold and nipping frosts, which rather make it hotter,
and the powerful allurements of lust, and ease, and pleasures of sin, which is a Sunshine that usually puts out our fire more Easily than cold and nipping frosts, which rather make it hotter,
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for the exercise of grace is well rewarded, and the labour and pains bestowed in preparation or trimming of our Lamps, is paid to us in the fruit and benefit of this Ordinance;
for the exercise of grace is well rewarded, and the labour and pains bestowed in preparation or trimming of our Lamps, is paid to us in the fruit and benefit of this Ordinance;
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And therefore, since as Bellarmine acknowledges the Question about the effect is of so near a kin to the preparation unto this Sacrament, I shall briefly touch the point of the fruit and benefit thereof,
And Therefore, since as Bellarmine acknowledges the Question about the Effect is of so near a kin to the preparation unto this Sacrament, I shall briefly touch the point of the fruit and benefit thereof,
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and if it be denied, the sensible experience of many godly Christians doth attest it, to which experience the Apostle sometimes appeals, saying, Gal. 3. •. This onely would I learn of you;
and if it be denied, the sensible experience of many godly Christians does attest it, to which experience the Apostle sometime appeals, saying, Gal. 3. •. This only would I Learn of you;
That the guilt and danger of receiving unworthily being so dreadfull, there must in Reason be some proportion of benefit and fruit to the receiving worthily, which Reason may convince any rational man, that there is not only a good,
That the guilt and danger of receiving unworthily being so dreadful, there must in Reason be Some proportion of benefit and fruit to the receiving worthily, which Reason may convince any rational man, that there is not only a good,
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1. Least this Sacrament of so great moment be vilified and brought to contempt, as a dry teat or empty vessel, they must needs neglect both the Use of this Sacrament,
1. lest this Sacrament of so great moment be vilified and brought to contempt, as a dry teat or empty vessel, they must needs neglect both the Use of this Sacrament,
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Who will take any pains to go to a dry Well that hath no water in it? It's vain to urge preparations on them that are not perswaded of any benefit in it;
Who will take any pains to go to a dry Well that hath no water in it? It's vain to urge preparations on them that Are not persuaded of any benefit in it;
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but to keep his Commandments for thy good? And that therefore there is a benefit of the right Use of this Sacrament, by which we may lawfully be excited and impell'd to Observe the Ordinance,
but to keep his commandments for thy good? And that Therefore there is a benefit of the right Use of this Sacrament, by which we may lawfully be excited and impelled to Observe the Ordinance,
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It's true, an unworthy Communicant reaps no other benefit than somewhat that is like that which the Apostle cals, the advantage and profit of the Jew, Rom. 3. 1. Rom. 9. 4. viz. Tabulas & sigilla foederis, the Tables and Seals of the Covenant,
It's true, an unworthy Communicant reaps no other benefit than somewhat that is like that which the Apostle calls, the advantage and profit of the Jew, Rom. 3. 1. Rom. 9. 4. viz. Tabulas & sigilla Fœderis, the Tables and Seals of the Covenant,
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whether they be not rather besides their wits, than above Ordinances, seeing Christ himself doth not onely by his institution but example, commend this Sacrament unto us,
whither they be not rather beside their wits, than above Ordinances, seeing christ himself does not only by his Institution but Exampl, commend this Sacrament unto us,
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as a standing Ordinance, for the whole Church untill he come, and so hath commended the Ministry also, till we all come to a full stature, Ephes. 4. 11. I would know how that spirit which hath carried them to the pinacle of the Temple,
as a standing Ordinance, for the Whole Church until he come, and so hath commended the Ministry also, till we all come to a full stature, Ephesians 4. 11. I would know how that Spirit which hath carried them to the pinnacle of the Temple,
and if they would shew us how they can live without meat and drink too, there would be some hope that they might be starved into their senses and right minds.
and if they would show us how they can live without meat and drink too, there would be Some hope that they might be starved into their Senses and right minds.
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1. BecaUse superstitious and carnal persons do expect what they have no warrant to expect, perverting the Use of this Sacrament to other intents and ends,
1. Because superstitious and carnal Persons do expect what they have no warrant to expect, perverting the Use of this Sacrament to other intents and ends,
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If in stead of making the right Use we idolize the brazen Serpent, and worship it, what is it but superstition? which to avoid, the only way is to minde the institution,
If in stead of making the right Use we idolise the brazen Serpent, and worship it, what is it but Superstition? which to avoid, the only Way is to mind the Institution,
They are going to the Sacrament, and they go with an ignorant reverence, not knowing what is either the fruit or the danger of it. So much for the first.
They Are going to the Sacrament, and they go with an ignorant Reverence, not knowing what is either the fruit or the danger of it. So much for the First.
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It had been both vain and superstitious to have expected spiritual benefit by the Use of these elements, had not the word of institution given a new relation to them, which without it they have not.
It had been both vain and superstitious to have expected spiritual benefit by the Use of these elements, had not the word of Institution given a new Relation to them, which without it they have not.
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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,
God's Institution renders the creatures of bred and wine (which as Bellarmine notes, though two elements Are but one Instrument or seal) Useful to spiritual effects, not by elevating their nature's,
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,
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,
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,
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,
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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 faith in christ, Repentance from dead works, etc. 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,
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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;
and if they gain not these, they gain nothing, they Are unworthy, etc. Alas that you should so mistake, I tell you, covenant-benefits, Covenant graces, the radicals, the vitals, Are they which receive improvement Here;
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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.
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.
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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.
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.
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,
Answerable to this exhibition of christ himself, the believer performs an act of Communion, 1 Cor. 10. 16. partaking of the body and blood of christ in a spiritual sense,
and therefore is the finisher as well as authour of our faith, for we live in him, and from him, and our grace is maintain'd by emanations from Christ,
and Therefore is the finisher as well as author of our faith, for we live in him, and from him, and our grace is maintained by emanations from christ,
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and the exercise of such acts of communion are of prime Use and benefit, as the branch that shoots from the Tree, grows and lives from that root which gave to it the first being by a contrived influx of sap into it.
and the exercise of such acts of communion Are of prime Use and benefit, as the branch that shoots from the Tree, grows and lives from that root which gave to it the First being by a contrived influx of sap into it.
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The common nature of a Sacrament is to be a seal of Justification or Righteousnesse with God by faith in Christ, Rom. 4. 11. As a seal refers to some Covenant,
The Common nature of a Sacrament is to be a seal of Justification or Righteousness with God by faith in christ, Rom. 4. 11. As a seal refers to Some Covenant,
as the Testators death ratifies the Will or Testament, for it is bloud that doth NONLATINALPHABET, dedicate the Testament, Heb. 9. 18. and so in the words of this Chapter, This Cup is the New Testament (or Covenant) in my bloud, viz. NONLATINALPHABET, dedicated thereby,
as the Testators death Ratifies the Will or Testament, for it is blood that does, dedicate the Testament, Hebrew 9. 18. and so in the words of this Chapter, This Cup is the New Testament (or Covenant) in my blood, viz., dedicated thereby,
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So that if doubts arise concerning the reality of God, and surenesse of this Covenant that speaks so much grace and mercy, we look upon and take hold of this Seale of bloud,
So that if doubts arise Concerning the reality of God, and sureness of this Covenant that speaks so much grace and mercy, we look upon and take hold of this Seal of blood,
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And least you should stumble at that word, I must let you know, That the Will accepting and submitting to the conditions, is the performance of the conditions required,
And lest you should Stumble At that word, I must let you know, That the Will accepting and submitting to the conditions, is the performance of the conditions required,
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and so the gracious God that might pro imperio, require duty and allegiance of his creature, condescends to us to enter into a Covenant of Grace with us,
and so the gracious God that might Pro Imperial, require duty and allegiance of his creature, condescends to us to enter into a Covenant of Grace with us,
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and vouchsafes us the honour of coming into Covenant with him, that so he might settle and maintain a communion and correspondence between himself and his people,
and vouchsafes us the honour of coming into Covenant with him, that so he might settle and maintain a communion and correspondence between himself and his people,
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And this is the second combination of action, according to that which is to be remembred at every sealing day, (the Sacrament is a sealing day) Deut. 26. 17. Thou hast avouched the Lord this day to be thy God,
And this is the second combination of actium, according to that which is to be remembered At every sealing day, (the Sacrament is a sealing day) Deuteronomy 26. 17. Thou hast avouched the Lord this day to be thy God,
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A man may eat the fruit that hath no interest in the Tree, but here the believing eater grows into the Tree, he that drinks, drinks the fountain, he comes to a closer Union with the conduit-pipe of all grace, the flesh of Jesus Christ;
A man may eat the fruit that hath no Interest in the Tree, but Here the believing eater grows into the Tree, he that drinks, drinks the fountain, he comes to a closer union with the conduit-pipe of all grace, the Flesh of jesus christ;
except you be Reprobates, 2 Cor. 13. 5. There was a croud toucht Christ, but vertue went out of him to none but one that toucht him by faith; So there is a throng about the Table,
except you be Reprobates, 2 Cor. 13. 5. There was a crowd touched christ, but virtue went out of him to none but one that touched him by faith; So there is a throng about the Table,
It is somewhat a grosse conceit to ask, How Christ in heaven, and a believer on earth can be united? For man and wife are one flesh, though a thousand miles asunder;
It is somewhat a gross conceit to ask, How christ in heaven, and a believer on earth can be united? For man and wife Are one Flesh, though a thousand miles asunder;
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And we know, that as the Apostle saith, Col. 2. 19. there are bands and joynts whereby the Head and every Member, the root and every branch are united, and they in this mystical union are Spirit and faith. He that is joyned to the Lord is one Spirit, 1 Cor. 6. 17. And so according to that strange expression, We are members of his body, of his flesh,
And we know, that as the Apostle Says, Col. 2. 19. there Are bans and Joints whereby the Head and every Member, the root and every branch Are united, and they in this mystical Union Are Spirit and faith. He that is joined to the Lord is one Spirit, 1 Cor. 6. 17. And so according to that strange expression, We Are members of his body, of his Flesh,
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Bellarmine resolves all the difference between Papists and Protestants about the effect of this Sacrament into this, That the Papists deny, the Protestants hold remission of sinne to be given here,
Bellarmine resolves all the difference between Papists and Protestants about the Effect of this Sacrament into this, That the Papists deny, the Protestants hold remission of sin to be given Here,
The great Argument wherein he triumphs before the victory, is, That a believer hath remission of sinnes before he comes, viz by his faith in Christ,
The great Argument wherein he Triumphos before the victory, is, That a believer hath remission of Sins before he comes, videlicet by his faith in christ,
and that's true, Nemo cibum Christi accipit nisi actu sanatus, but in this Sacrament the pardon passes Obsignante sigillo, before a believer is pardon'd by the Covenant;
and that's true, Nemo Food Christ accipit nisi Acts sanatus, but in this Sacrament the pardon passes Obsignante Sigillo, before a believer is pardoned by the Covenant;
for the pardon of forgiven sinnes is seal'd, as Abraham received the signe of circumcision, the seale of the righteousnesse of faith, which he had before, Rom. 4. 11. And this is needfull for reliefe of our doubts, and fears, and waverings;
for the pardon of forgiven Sins is sealed, as Abraham received the Signen of circumcision, the seal of the righteousness of faith, which he had before, Rom. 4. 11. And this is needful for relief of our doubts, and fears, and waverings;
Are my sinnes pardon'd? Are my sins blotted out? And God hath, saith Chemnitius, instituted this Sacrament for solution of this Question, to the weak faith, Ecce signum, Behold the Seal, believe upon the Word, believe upon the Seal of God.
are my Sins pardoned? are my Sins blotted out? And God hath, Says Chemnitz, instituted this Sacrament for solution of this Question, to the weak faith, Ecce signum, Behold the Seal, believe upon the Word, believe upon the Seal of God.
Luther gathers it by a gradation, The Cup is put for the Wine, the Wine signifies the bloud, the bloud is the bloud of the New Testament, Matth. 26. 28. The New Testament containes the gracious pardon of sinne to a believer;
Luther gathers it by a gradation, The Cup is put for the Wine, the Wine signifies the blood, the blood is the blood of the New Testament, Matthew 26. 28. The New Testament contains the gracious pardon of sin to a believer;
And if remission of sinne be an Article of the Covenant, the Seale must reach it ▪ Therefore all that have wounded their souls with grievous sinnes be wounded again with sorrow, put off the purpose of sinning, bring repentance and faith, touch the hemme of Christ, receive here the pardon of sin, Question not the Seal or truth of it.
And if remission of sin be an Article of the Covenant, the Seal must reach it ▪ Therefore all that have wounded their Souls with grievous Sins be wounded again with sorrow, put off the purpose of sinning, bring Repentance and faith, touch the hem of christ, receive Here the pardon of since, Question not the Seal or truth of it.
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3. That I may not divide into further particulars, there is by this Sacrament a communication of a greater proportion of Gospel-Spirit, For we have been all made to drinke into one Spirit, 2 Cor. 12. 13. which Spirit plentifully bestows his severall fruits and graces,
3. That I may not divide into further particulars, there is by this Sacrament a communication of a greater proportion of Gospel-spirit, For we have been all made to drink into one Spirit, 2 Cor. 12. 13. which Spirit plentifully bestows his several fruits and graces,
for the growing up of a member into Christ the Head in all things, Ephes. 4. 15. from whence we have not onely those Auxilia actualia, actual influences,
for the growing up of a member into christ the Head in all things, Ephesians 4. 15. from whence we have not only those Auxilia actualia, actual influences,
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for our growth is graduall, and by imperceptible instances and degrees, when power of resisting temptations, mortifie lusts, which before were too hard for us, doth appear, we may see our growth,
for our growth is gradual, and by imperceptible instances and Degrees, when power of resisting temptations, mortify Lustiest, which before were too hard for us, does appear, we may see our growth,
So much for this Point, the Benefit of this Sacrament, which being dis-Used, as at this time, is a great losse to the improvement of Christians, though they see it not.
So much for this Point, the Benefit of this Sacrament, which being disused, as At this time, is a great loss to the improvement of Christians, though they see it not.
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The Christians in persecuting times, when a storme was coming, then were they most diligent to frequent this Table, to lay in store for a hard Winter, and fortifie their resolutions.
The Christians in persecuting times, when a storm was coming, then were they most diligent to frequent this Table, to lay in store for a hard Winter, and fortify their resolutions.
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.
It is of a high nature, as appears by that peculiar guilt which is contracted, he shall be guilty of the Body and Blood of the Lord, it is of fearful consequence, He eats and drinks judgement to himself.
Thou seest, saith Chrysostom, NONLATINALPHABET, what a terrible word the Apostle speaks, speaks, nay thunders, so as may awake the secure soul into a trembling.
Thou See, Says Chrysostom,, what a terrible word the Apostle speaks, speaks, nay Thunders, so as may awake the secure soul into a trembling.
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:
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 High me, Lev. 10. 3. There Are four things to be opened:
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,
so he hearkened to Hezekiah his prayer for them that prepared their heart to seek God, though not legally purified, 2 Chronicles 31. 19. and is highly displeased 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:
but it is done unworthily, and Therefore they say, he is pleased with benè, not merely with bonum. The Ordinance it self is the Index or Touchstone of unworthiness:
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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.
Communion of Christ body and blood, and thou art no member in union with him: How unsatiable art thou to the Ordinance, and Therefore Eatest and drinkest unworthily.
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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 I believe the ancient Father's were of this sense by the order of Baptism, the Sacrament of Regeneration going before the Supper an Ordinance of corroboration,
and by exercise the very smoak of that spark, Christ would not let them be drown'd, whom he cals NONLATINALPHABET, o ye of little faith, he exercised his faith that said, Lord, I believe, help my unbelief.
and by exercise the very smoke of that spark, christ would not let them be drowned, whom he calls, oh you of little faith, he exercised his faith that said, Lord, I believe, help my unbelief.
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 alebench;
He that comes to this Table with a conscience imbrued in guilt without remorse, or lives in practice and custom of foul Sins and Lustiest, we have such as come out of the adulterous Bed, newly stepped off the alebench;
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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;
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 Christ back, only while they go and fetch more;
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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;
Judas Come impudently, and in the purpose of horrible sin, Parta Timeat qui paria audet, Says 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:
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 Sins, 1 Cor. 10. And who, you will say, can come without sin? I say, there Are remaining Sins in the regenerate, but not reserved Sins:
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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,
If you hold the course and custom of those Sins, which your conscience cannot but tell you of, you do but add the sin of receiving unworthily to the rest of your Sins,
2. THe caUse of this sinne of eating unworthily is, not discerning the Lords body, ver. 29. The word NONLATINALPHABET signifies to make difference between one thing and another;
2. THe caUse of this sin of eating unworthily is, not discerning the lords body, ver. 29. The word signifies to make difference between one thing and Another;
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as the common streame runs, are common bread and wine, and this Bread and Cup of the Lord, which are imploy'd to another Use and end than promiscuous and common bread at your own tables,
as the Common stream runs, Are Common bred and wine, and this Bred and Cup of the Lord, which Are employed to Another Use and end than promiscuous and Common bred At your own tables,
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for this is called the Bread of the Lord, the Body of Christ in respect of signification and Use, I finde no fault with this exposition, NONLATINALPHABET, &c. saith Justin, We receive not this Bread as common bread,
for this is called the Bred of the Lord, the Body of christ in respect of signification and Use, I find no fault with this exposition,, etc. Says Justin, We receive not this Bred as Common bred,
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There is a speculative discerning of the Body of Christ, and there is a practical. The speculative discerning is the notion or knowledge of the signification of the outward elements.
There is a speculative discerning of the Body of christ, and there is a practical. The speculative discerning is the notion or knowledge of the signification of the outward elements.
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For a similitude, resemblance, or Analogy, must be between two things at least, and therefore those that in a blinde and bruitish ignorance know nothing,
For a similitude, resemblance, or Analogy, must be between two things At least, and Therefore those that in a blind and brutish ignorance know nothing,
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I do not believe these Corinthians, men of such knowledge, were such bruits, for the Apostle, 1 Cor. 10. 16. speaks to them as wisemen, who knew this, saying, The Bread we break, Is it not the Communion of the body of Christ, &c. Therefore §. 3. What it is not to discerne the Lords Body practically.
I do not believe these Corinthians, men of such knowledge, were such bruits, for the Apostle, 1 Cor. 10. 16. speaks to them as Wise men, who knew this, saying, The Bred we break, Is it not the Communion of the body of christ, etc. Therefore §. 3. What it is not to discern the lords Body practically.
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as is suitable to Christs body and bloud there offered and exhibited unto faith, and the not discerning the Lords body, is when the behaviour is so loose and rude, the inward man so discomposed and carnal,
as is suitable to Christ body and blood there offered and exhibited unto faith, and the not discerning the lords body, is when the behaviour is so lose and rude, the inward man so discomposed and carnal,
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as that interpretative, they may be said not to minde, or not to discern the Lords body; So we would say of one whose carriage is wanton and loose in the presence of his fathers corpse lying in presence in a coffin or beer, you doe not minde, you consider not who lies there,
as that interpretative, they may be said not to mind, or not to discern the lords body; So we would say of one whose carriage is wanton and lose in the presence of his Father's corpse lying in presence in a coffin or beer, you do not mind, you Consider not who lies there,
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and resting in that, as knowing not the Use or end, which makes the difference, which renders all bruitish ignorant people unworthy receivers, And how should I make them know the danger that know not thus farre of the Use of this Ordinance? Willingnesse to be taught would help it,
and resting in that, as knowing not the Use or end, which makes the difference, which renders all brutish ignorant people unworthy Receivers, And how should I make them know the danger that know not thus Far of the Use of this Ordinance? Willingness to be taught would help it,
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and muster up all it's forces, to receive him, to open to him, to thirst after him, to admire and praise him? And doth not God in this Ordinance really hold him forth to thee as such,
and muster up all it's forces, to receive him, to open to him, to thirst After him, to admire and praise him? And does not God in this Ordinance really hold him forth to thee as such,
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3. THe aggravation of unworthy receiving follows, NONLATINALPHABET, He shall be holden guilty of the body and bloud of the Lord, or God will judge and repute him guilty of the body of Christ unworthily received and entreated,
3. THe aggravation of unworthy receiving follows,, He shall be held guilty of the body and blood of the Lord, or God will judge and repute him guilty of the body of christ unworthily received and entreated,
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or guilty of the unworthy handling, or of the contempt and violation of Christs body and blood, the memorial of whose death is prophaned by your irreverence,
or guilty of the unworthy handling, or of the contempt and violation of Christ body and blood, the memorial of whose death is Profaned by your irreverence,
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What a high sound is there in these words, He shall be guilty of the Body and Bloud of the Lord? and the eclypsis is left open to be filled with some fearfull word, guilty of neglect, of contempt, of profane violation of,
What a high found is there in these words, He shall be guilty of the Body and Blood of the Lord? and the eclypsis is left open to be filled with Some fearful word, guilty of neglect, of contempt, of profane violation of,
1. The Papists, and no lesse the Lutherans, doe hence infer, That the very Body and Bloud of Christ is eaten and drunk by the mouth of the Communicant, which they call Sacramentall eating, and the reason is,
1. The Papists, and no less the Lutherans, do hence infer, That the very Body and Blood of christ is eaten and drunk by the Mouth of the Communicant, which they call Sacramental eating, and the reason is,
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2. We expound it thus, Whatsoever irreverence, slightnesse, neglect or contempt is Used by any in the celebration of this Ordinance is reputed and adjudged to redound to the very Body and Bloud of Christ:
2. We expound it thus, Whatsoever irreverence, slightness, neglect or contempt is Used by any in the celebration of this Ordinance is reputed and adjudged to redound to the very Body and Blood of christ:
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so the uncircumcised man-childe, Gen. 17. 14. is said to have broken my covenant, and therefore the Fathers reckon an unworthy receivers sinne to be like that of Judas, the Jews, the Souldiers, that abUsed and dishonour'd the very Body and Bloud of Christ;
so the uncircumcised Manchild, Gen. 17. 14. is said to have broken my Covenant, and Therefore the Father's reckon an unworthy Receivers sin to be like that of Judas, the jews, the Soldiers, that abUsed and dishonoured the very Body and Blood of christ;
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and this is a peculiar guilt that attends upon the celebration of this Ordinance, wherein Christ condescends to come so near us, by offering his Body and Bloud to us,
and this is a peculiar guilt that attends upon the celebration of this Ordinance, wherein christ condescends to come so near us, by offering his Body and Blood to us,
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Think of this, and measure not the sinne by your own apprehension of it, but by the account which God makes of it, who accounts all them that come unworthily to vilifie the Body, the sufferings of his Sonne our Lord,
Think of this, and measure not the sin by your own apprehension of it, but by the account which God makes of it, who accounts all them that come unworthily to vilify the Body, the sufferings of his Son our Lord,
and put him to open shame, Heb. 6. 6. And they that sin wilfully after the knowledge of the truth, are said to have trodden under foot the Sonne of God,
and put him to open shame, Hebrew 6. 6. And they that sin wilfully After the knowledge of the truth, Are said to have trodden under foot the Son of God,
and counted the bloud of the Covenant a common thing, and to have done despight to the Spirit of grace, Heb. 10. 19, 26. A meer Heathen is out of capacity of guiltinesse of these high sinnes;
and counted the blood of the Covenant a Common thing, and to have done despite to the Spirit of grace, Hebrew 10. 19, 26. A mere Heathen is out of capacity of guiltiness of these high Sins;
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No aggravations of sinne are like to the aggravations of the sins of wicked Christians, their guilt is not of so high complexion that never knew of Christ;
No aggravations of sin Are like to the aggravations of the Sins of wicked Christians, their guilt is not of so high complexion that never knew of christ;
either we must be saved, or we cannot be so easily damned, the weight of sins against Christ is heavier than of those that are meerly against the Law of God;
either we must be saved, or we cannot be so Easily damned, the weight of Sins against christ is Heavier than of those that Are merely against the Law of God;
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If we bear briars and thorns, we are nigh unto cursing, whose end is to be burned, Heb. 6. 7, 8. 2. How many do that, they think least of, and are guilty of that, they once imagine not themselves to be guilty of:
If we bear briers and thorns, we Are High unto cursing, whose end is to be burned, Hebrew 6. 7, 8. 2. How many do that, they think least of, and Are guilty of that, they once imagine not themselves to be guilty of:
so often they have incurred and renew'd this guilt? Do not they say at the last day, When saw we thee an hungry or in prison? Did the Jews think they pierced their true Messiah? There are not many Christians in name and profession such, that can be convinced, that they hate and despise Christ as much as the very Jews that crucified him, which yet may be demonstrate by clear arguments.
so often they have incurred and renewed this guilt? Do not they say At the last day, When saw we thee an hungry or in prison? Did the jews think they pierced their true Messiah? There Are not many Christians in name and profession such, that can be convinced, that they hate and despise christ as much as the very jews that Crucified him, which yet may be demonstrate by clear Arguments.
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if he be a godly man that eats and drinks unworthily, or haply also damnation, if he be an hypocrite, for the word NONLATINALPHABET, may respectively extend to both.
if he be a godly man that eats and drinks unworthily, or haply also damnation, if he be an hypocrite, for the word, may respectively extend to both.
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A strange phrase it is to eat and drink judgement, but it is allusive, and per mimesin, as sure as he eats of the Bread and drinks of the Cup unworthily,
A strange phrase it is to eat and drink judgement, but it is allusive, and per mimesin, as sure as he eats of the Bred and drinks of the Cup unworthily,
if we be joyned, but that is not in bodily presence locally, but by consent or allowance, and so we are no more joyn'd then Christ and the Apostles were joyn'd with Judas at the Passeover or Supper, who I believe was not defiled by his presence,
if we be joined, but that is not in bodily presence locally, but by consent or allowance, and so we Are no more joined then christ and the Apostles were joined with Judas At the Passover or Supper, who I believe was not defiled by his presence,
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How precious an Ordinance is this Supper, and yet how dangerous? There is life and death set before you It's on one side a refreshing cloud, on the other a flaming fire;
How precious an Ordinance is this Supper, and yet how dangerous? There is life and death Set before you It's on one side a refreshing cloud, on the other a flaming fire;
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We reade in Scripture, that when people cried to Christ for cure, usually he put it upon their faith, According to your faith, and, If thou canst believe; and we never reade of any one that cried, that he was put by for want of faith;
We read in Scripture, that when people cried to christ for cure, usually he put it upon their faith, According to your faith, and, If thou Canst believe; and we never read of any one that cried, that he was put by for want of faith;
The benefit of this Ordinance is according to your Faith, Repentance, and if you can give but any account of them to God, you may drink Christ out of this Rock,
The benefit of this Ordinance is according to your Faith, Repentance, and if you can give but any account of them to God, you may drink christ out of this Rock,
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It is not envy, malice, or partiality, but it is charity to entreat you not to lust so eagerly after those Quails, which while they are in your mouths, the wrath of God is like to fall upon you, both of you have marks enough of condemnation upon you;
It is not envy, malice, or partiality, but it is charity to entreat you not to lust so eagerly After those Quails, which while they Are in your mouths, the wrath of God is like to fallen upon you, both of you have marks enough of condemnation upon you;
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Howsoever, I think, that rationally I may excite publick Authority to restraine or to make provision of restraint for such sinnes as are pernicious to Commonwealths, in bringing forth publick judgements, which eat up and consume the people,
Howsoever, I think, that rationally I may excite public authority to restrain or to make provision of restraint for such Sins as Are pernicious to Commonwealths, in bringing forth public Judgments, which eat up and consume the people,
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I know no Powers can command or compell faith or saving grace, but it's a sure fallacy to inferre from thence, that he may not restraine sinnes that bring publick judgements,
I know no Powers can command or compel faith or Saving grace, but it's a sure fallacy to infer from thence, that he may not restrain Sins that bring public Judgments,
or else gave them a Power or Commission to see the Sabbath kept within their Jurisdictions, not I confesse to force the Ger Toshab, or Proselyte of the gate, to undertake the whole Religion of the Jew,
or Else gave them a Power or Commission to see the Sabbath kept within their Jurisdictions, not I confess to force the Her Toshab, or Proselyte of the gate, to undertake the Whole Religion of the Jew,
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In which words we observe two things, First, That Admission and Accesse unto the Lords Table is given with a proviso, in these words, NONLATINALPHABET.
In which words we observe two things, First, That Admission and Access unto the lords Table is given with a proviso, in these words,.
and bespeaks some due and competent qualifications of the Communicant therein. This medicine that it may have its effect and fruit, requires a preparative;
and bespeaks Some due and competent qualifications of the Communicant therein. This medicine that it may have its Effect and fruit, requires a preparative;
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1. Let a man NONLATINALPHABET, that is, NONLATINALPHABET, Every man, as the Hebrew language sometimes expresses it self? What, every man an examiner? Yea, of himself, For what man knows the things of a man,
1. Let a man, that is,, Every man, as the Hebrew language sometime Expresses it self? What, every man an examiner? Yea, of himself, For what man knows the things of a man,
The Rule whereby he must proceed is impartial, man that hath a Reasonable soul hath this power above bruits, which have not that we call conscience, that he can make reflexion upon himself, he can accUse, testifie, judge of, and call himself to account;
The Rule whereby he must proceed is impartial, man that hath a Reasonable soul hath this power above bruits, which have not that we call conscience, that he can make reflection upon himself, he can accUse, testify, judge of, and call himself to account;
But is every man in the world meant here? The word examine rightly interpreted will answer that Question, in the mean time I think it hath this restraint, every man, or every one of you, and of them that are such as you Corinthians, visible professours of Christ, incorporate by Baptism.
But is every man in the world meant Here? The word examine rightly interpreted will answer that Question, in the mean time I think it hath this restraint, every man, or every one of you, and of them that Are such as you Corinthians, visible professors of christ, incorporate by Baptism.
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And Paraeus on the place, speaking in opposition unto, and detestation of the Popish Auricular Confession, saith, Non dicit Sacerdotes probent, &c. He saith not, Let the Priests examine and dive into mens consciences,
And Pareus on the place, speaking in opposition unto, and detestation of the Popish Auricular Confessi, Says, Non dicit Sacerdotes probent, etc. He Says not, Let the Priests examine and dive into men's Consciences,
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for self-examination is a duty, NONLATINALPHABET, tending to a further end, and that is our meetnesse and fitnesse to come to this Table, it is to finde a sacramental disposition NONLATINALPHABET is that we may finde NONLATINALPHABET,
for Self-examination is a duty,, tending to a further end, and that is our meetness and fitness to come to this Table, it is to find a sacramental disposition is that we may find,
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as a learned man saith, Let us search and try our wayes, and turn again to the Lord, that's the end and effect, Lam. 3. 40. Prove your selves whether ye be in the faith, examine whether Jesus Christ be in you, 2 Cor. 13. 5. So here, Let a man examine himself, that is, Let him prove in himself a disposition of fitnesse and meetnesse,
as a learned man Says, Let us search and try our ways, and turn again to the Lord, that's the end and Effect, Lam. 3. 40. Prove your selves whither you be in the faith, examine whither jesus christ be in you, 2 Cor. 13. 5. So Here, Let a man examine himself, that is, Let him prove in himself a disposition of fitness and meetness,
For the clearer opening of this point of self-examination, I might thus distinguish, There is a selfexamination required of all men, of all Christians, of all Communicants.
For the clearer opening of this point of Self-examination, I might thus distinguish, There is a Self-examination required of all men, of all Christians, of all Communicants.
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That which is required of all men, is, To search and try their wayes in order to conversion or repentance, Lam. 3. 40. Let us search and try our selves,
That which is required of all men, is, To search and try their ways in order to conversion or Repentance, Lam. 3. 40. Let us search and try our selves,
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and pursue their beloved sinnes without check or control, Jer. 8. 6. No man repented him of his wickednesse, saying, What have I done? Every one turned to his course, as the horse rusheth into the battel;
and pursue their Beloved Sins without check or control, Jer. 8. 6. No man repented him of his wickedness, saying, What have I done? Every one turned to his course, as the horse Rushes into the battle;
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And how is that? He mocks at fear, and is not affrighted, He saith among the Trumpets, Ha, ha, Job 39. 19, &c. It would take off their edge and metal;
And how is that? He mocks At Fear, and is not affrighted, He Says among the Trumpets, Would, would, Job 39. 19, etc. It would take off their edge and metal;
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That which is required of all Christians is to prove their own works, whether they be wrought in God, in order to their own comfort, Gal. 6. 4. Let every man prove his own work,
That which is required of all Christians is to prove their own works, whither they be wrought in God, in order to their own Comfort, Gal. 6. 4. Let every man prove his own work,
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This is that reward, which God gives his people before their translation ▪ as first-fruits before the harvest, the unspeakable comfort of a sincere duty;
This is that reward, which God gives his people before their Translation ▪ as Firstfruits before the harvest, the unspeakable Comfort of a sincere duty;
Nor only his works, but a Christian is to examine his spiritual estate, 2 Cor. 13. 5. Whether you be in the faith, Know ye not that Christ is in you, we should not only be,
Nor only his works, but a Christian is to examine his spiritual estate, 2 Cor. 13. 5. Whither you be in the faith, Know you not that christ is in you, we should not only be,
whether we have them in us or no, and this self-examination, this particular whereof the Sacrament it self is the Rule, is that I have to insist upon,
whither we have them in us or not, and this Self-examination, this particular whereof the Sacrament it self is the Rule, is that I have to insist upon,
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but onely premise certain generall practicall positions, whereby we may be either moved unto, or directed in the performance of this unpleasing duty, self-examination, and they are these.
but only premise certain general practical positions, whereby we may be either moved unto, or directed in the performance of this unpleasing duty, Self-examination, and they Are these.
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First, The benefit of self-acquaintance is exceeding great NONLATINALPHABET, is one of the old wise sentences, though interpreted by them the proud way, not as Religion teaches the humble way;
First, The benefit of Self-acquaintance is exceeding great, is one of the old wise sentences, though interpreted by them the proud Way, not as Religion Teaches the humble Way;
How miserable are they which pursue discoveries, and amasse knowledge of almost every thing, and yet live and die strangers to themselves? One of the first works which the Word and Spirit works in men, is to give them a light to go down into the dark cellar of their hearts, and make discoveries;
How miserable Are they which pursue discoveries, and amass knowledge of almost every thing, and yet live and die Strangers to themselves? One of the First works which the Word and Spirit works in men, is to give them a Light to go down into the dark cellar of their hearts, and make discoveries;
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He that knows his own temptations, avoids the occasions that Use to ensnare him; He that knows his own experiences, hopes with patience, when he sees no light:
He that knows his own temptations, avoids the occasions that Use to ensnare him; He that knows his own experiences, hope's with patience, when he sees no Light:
Secondly, A man may be deceived in his spiritual estate all his life time, for want of self-examination in a due manner, by a right Rule we are full of selfflattery, and of hypocrisie;
Secondly, A man may be deceived in his spiritual estate all his life time, for want of Self-examination in a due manner, by a right Rule we Are full of selfflattery, and of hypocrisy;
Before his conversion Paul thought himself alive, and that he was in the right, afterward he cals it, Confidence in the flesh. After a man comes into the opinion and profession of Christ, he may be in the case of the Church of Laodicea, Thou sayest I am rich,
Before his conversion Paul Thought himself alive, and that he was in the right, afterwards he calls it, Confidence in the Flesh. After a man comes into the opinion and profession of christ, he may be in the case of the Church of Laodicea, Thou Sayest I am rich,
I know there is a Rule of certain discerning, but if we put not our selves into the scales, we may seem to our selves to be good weight when we are too light.
I know there is a Rule of certain discerning, but if we put not our selves into the scales, we may seem to our selves to be good weight when we Are too Light.
I do not think that all hypocrites are discover'd to themselves, which is the saddest mistake that can be in the world, never to be convinced, till we hear that word, Depart, I know ye not;
I do not think that all Hypocrites Are discovered to themselves, which is the Saddest mistake that can be in the world, never to be convinced, till we hear that word, Depart, I know you not;
Can faith save you, saith James, Chap. 2. meaning a superficial, opinionative, inoperative faith? Alas he tels you of believing devils, that by confession of all are damned;
Can faith save you, Says James, Chap. 2. meaning a superficial, opinionative, inoperative faith? Alas he tells you of believing Devils, that by Confessi of all Are damned;
All invitations of the Gospel move not, And why? BecaUse you lie under the shell and shelter of this faith and believing, which defeats the operation both of Law and Gospel, till God open your eyes to see thorow it,
All invitations of the Gospel move not, And why? Because you lie under the shell and shelter of this faith and believing, which defeats the operation both of Law and Gospel, till God open your eyes to see thorough it,
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This is a compendious Rule, and brings this work of self-examination into a narrow room upon this interrogatory, Art thou in the state of unbelief and unregeneration,
This is a compendious Rule, and brings this work of Self-examination into a narrow room upon this interrogatory, Art thou in the state of unbelief and unregeneration,
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and many varieties and degrees of men in each of these, but from Rahab to Abraham, from O ye of little faith, to O woman, great is thy faith, all are under the line of life,
and many varieties and Degrees of men in each of these, but from Rahab to Abraham, from Oh you of little faith, to Oh woman, great is thy faith, all Are under the line of life,
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You will say, Unto which of these will ye reckon them that are in transitu, as it were, in the birth, in the passage? I should say, that as we reckon the daybreak to the day,
You will say, Unto which of these will you reckon them that Are in transitu, as it were, in the birth, in the passage? I should say, that as we reckon the daybreak to the day,
so though I love not to distinguish of these moments, yet if any day-break of light, any seed of faith or good desires, any little of Christ appear in any, I should reckon them to the happier part the regenerate,
so though I love not to distinguish of these moments, yet if any daybreak of Light, any seed of faith or good Desires, any little of christ appear in any, I should reckon them to the Happier part the regenerate,
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and in state of damnation, upon and by the argument, which is the convictive argument of the holy Ghost, Joh. 16. 9. All men are under sinne that believe not in Christ, Of sin, becaUse they believe not in me, and it reaches all the world:
and in state of damnation, upon and by the argument, which is the convictive argument of the holy Ghost, John 16. 9. All men Are under sin that believe not in christ, Of since, Because they believe not in me, and it reaches all the world:
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Fifthly, The Rule of this self-examination must be (according to the properties of a Rule) a known and certain inflexible Rule, that is not partial to or against us;
Fifthly, The Rule of this Self-examination must be (according to the properties of a Rule) a known and certain inflexible Rule, that is not partial to or against us;
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Seest thou not how the Pharisee flatter'd himself, judging himself by his own traditional exercises? The young man flatter'd himself, All this have I done;
See thou not how the Pharisee flattered himself, judging himself by his own traditional exercises? The young man flattered himself, All this have I done;
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and our souls are betray'd and undone by Lesbian rules, a sincere heart will not stand to that test, knowing that flesh and bloud may speak good to me,
and our Souls Are betrayed and undone by Lesbian rules, a sincere heart will not stand to that test, knowing that Flesh and blood may speak good to me,
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This the Apostle shews us in these words, Jam. 1. 24. he goes away from the glasse, and straightway forgets what manner of man he was, and therefore he saith, we must look into the glasse,
This the Apostle shows us in these words, Jam. 1. 24. he Goes away from the glass, and straightway forgets what manner of man he was, and Therefore he Says, we must look into the glass,
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and continue therein, resolving to be deaf to flesh and bloud, friends, carnal counsels, and by the Rule of the Word to bring the Question to an issue,
and continue therein, resolving to be deaf to Flesh and blood, Friends, carnal Counsels, and by the Rule of the Word to bring the Question to an issue,
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You see the Apostle doth not particularly number or rehearse what the graces, or what the requisites are upon which interrogatories the examination must be made;
You see the Apostle does not particularly number or rehearse what the graces, or what the requisites Are upon which interrogatories the examination must be made;
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That frame of spirit, those affections, those graces are requisite unto the Communicant, which what they are hath been already deduced from the nature of the Ordinance it self, and by me declared.
That frame of Spirit, those affections, those graces Are requisite unto the Communicant, which what they Are hath been already deduced from the nature of the Ordinance it self, and by me declared.
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for else we cannot come suitably to the Ordinance, nor take and eat the body and bloud offer'd to us, the effect and fruit of self-examination being to know our own selves, 2 Cor. 13. 5. Whether Christ be in us,
for Else we cannot come suitably to the Ordinance, nor take and eat the body and blood offered to us, the Effect and fruit of Self-examination being to know our own selves, 2 Cor. 13. 5. Whither christ be in us,
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As there is a faith called which is not faith, a repentance not repentance, a love of God which is not the love of God, a sorrow for sinne which is not godly sorrow, there is meeknesse, not a grace,
As there is a faith called which is not faith, a Repentance not Repentance, a love of God which is not the love of God, a sorrow for sin which is not godly sorrow, there is meekness, not a grace,
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but a moral vertue, &c. And therefore examination of our selves is both necessary and difficult, that we take not Leah for Rachel, and so come to the Lords Table to no more purpose than he that goes to the market with a brasse shilling, which he thinks to be good money.
but a moral virtue, etc. And Therefore examination of our selves is both necessary and difficult, that we take not Leah for Rachel, and so come to the lords Table to no more purpose than he that Goes to the market with a brass shilling, which he thinks to be good money.
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though but a seed or spawne of those right and genuine graces which are differenced and distinguisht from all semblances and counterfeits which are called by the same name;
though but a seed or spawn of those right and genuine graces which Are differenced and distinguished from all semblances and counterfeits which Are called by the same name;
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but the character of true knowledge is affection, as the light that's joyn'd with heat and assimilation of a man to that he knows, forming and conforming to the image of God, We are changed into the same image;
but the character of true knowledge is affection, as the Light that's joined with heat and assimilation of a man to that he knows, forming and conforming to the image of God, We Are changed into the same image;
There is a Christ confessing, a Christ acknowledging faith, Alii cogitant pij credunt, saith Austin, but the character of true faith is, That it accepts of,
There is a christ confessing, a christ acknowledging faith, Alii cogitant pij credunt, Says Austin, but the character of true faith is, That it accepts of,
and take up his Cross, and be his, and this faith is inseparable from holinesse, or a godly life, never to be found in a wicked or unregenerate man. 4. Between Repentance and Repentance.
and take up his Cross, and be his, and this faith is inseparable from holiness, or a godly life, never to be found in a wicked or unregenerate man. 4. Between Repentance and Repentance.
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and carries us on to desire him, to delight in him, to have fellowship, to be in friendship with him, and to be like him. 6. Between Desire and Desire.
and carries us on to desire him, to delight in him, to have fellowship, to be in friendship with him, and to be like him. 6. Between Desire and Desire.
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for so the Text, Let a man examine himself, but I will point you to it in a word or two. §. 6. You see your duty, and you see the priviledge, So let him eat. Let me exhort you to perform this work carefully, conscionably.
for so the Text, Let a man examine himself, but I will point you to it in a word or two. §. 6. You see your duty, and you see the privilege, So let him eat. Let me exhort you to perform this work carefully, Conscionably.
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I have said enough, to move you, enough to direct you, the benefit is great, the danger great, the means to obtain the benefit to escape the danger is this;
I have said enough, to move you, enough to Direct you, the benefit is great, the danger great, the means to obtain the benefit to escape the danger is this;
Set apart time, set apart your selves, Commune with your heart in your closet in silence, no man casts up his accounts in a croud or throng, you need no other businesse while you do this;
Set apart time, Set apart your selves, Commune with your heart in your closet in silence, no man Cast up his accounts in a crowd or throng, you need no other business while you do this;
2. That Donatistical principle of separation from Congregations or Churches, wherein there is a mixture of worthy and unworthy, doth from hence receive some check;
2. That Donatistical principle of separation from Congregations or Churches, wherein there is a mixture of worthy and unworthy, does from hence receive Some check;
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I know you will ask me, what I say to that examination of men and women, competents or candidates of this Sacrament, which hath been Observed in your Congregations of later time;
I know you will ask me, what I say to that examination of men and women, competents or candidates of this Sacrament, which hath been Observed in your Congregations of later time;
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I professe my hearty sorrow for the rents and discontents which have ensued, not will I stand up to justifie any scandalous procedure, which hath armed any man with argument or indignation,
I profess my hearty sorrow for the rends and discontents which have ensued, not will I stand up to justify any scandalous procedure, which hath armed any man with argument or Indignation,
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3. Therefore in all Gospel Churches, we may find footsteps of this exploration, look into the Romish and Popish way, they have auricular Concession, which is a mixture of tyranny and superstition,
3. Therefore in all Gospel Churches, we may find footsteps of this exploration, look into the Romish and Popish Way, they have auricular Concession, which is a mixture of tyranny and Superstition,
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but the people must pass this test, which did not they ignorantly take for an easie way of pardon of sin, they would be sensible of as extream slavery;
but the people must pass this test, which did not they ignorantly take for an easy Way of pardon of since, they would be sensible of as extreme slavery;
and it's Paraeus his Observation, That this Confession was of old instituted ad hanc probationem, for this trial or probation of mens fitness to this Sacrament.
and it's Pareus his Observation, That this Confessi was of old instituted ad hanc probationem, for this trial or probation of men's fitness to this Sacrament.
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For if the Church should afford her Communion to all at all adventures, to what scandal and contempt should she prostitute her self and the Ordinance, there would be no wisdom in making her Communion like that of a common Inn, where known and unknown are all alike;
For if the Church should afford her Communion to all At all adventures, to what scandal and contempt should she prostitute her self and the Ordinance, there would be no Wisdom in making her Communion like that of a Common Inn, where known and unknown Are all alike;
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but misrepresentation and prejudice judges otherwise, for men look upon it as a dominion over their faith, not a help to their weakness, especially if they see a distance kept, and authority assumed;
but misrepresentation and prejudice judges otherwise, for men look upon it as a dominion over their faith, not a help to their weakness, especially if they see a distance kept, and Authority assumed;
They look upon it as an arraignment, and take themselves to come to a Bar or Tribunal to be examined upon delinquency, which kinde of distances I like not in such a business as tends to society and communion, where poor and rich are all one in Christ Jesus;
They look upon it as an arraignment, and take themselves to come to a Bar or Tribunal to be examined upon delinquency, which kind of distances I like not in such a business as tends to society and communion, where poor and rich Are all one in christ jesus;
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And if any man through mistake have conceived, That this doth but set up a Tribunal upon him, to dive into his bReast, to extort his secrets like an auricular concession, I blame him not of his backwardness to appear,
And if any man through mistake have conceived, That this does but Set up a Tribunal upon him, to dive into his bReast, to extort his secrets like an auricular concession, I blame him not of his backwardness to appear,
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for so should I, for I abhor both that tyranny, and that superstition, but if no more be but that the Church would know my faith or help my ignorance, I see not but I may conclude with Mr Hooker, a man I know of reverence with you in his fifth book of Ecclesiastical Polity,
for so should I, for I abhor both that tyranny, and that Superstition, but if no more be but that the Church would know my faith or help my ignorance, I see not but I may conclude with Mr Hooker, a man I know of Reverence with you in his fifth book of Ecclesiastical Polity,
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when in answer to Mr Cartwright upon this point, hath these words, The Examination of Communicants when need requireth for the profitable Use it may have in such cases, we reject not;
when in answer to Mr Cartwright upon this point, hath these words, The Examination of Communicants when need requires for the profitable Use it may have in such cases, we reject not;
nor men of known sufficiency, Therefore it's not of absolute necessity, but of order, I mean not of necessity to worthy receivers. 3. In some cases profitable;
nor men of known sufficiency, Therefore it's not of absolute necessity, but of order, I mean not of necessity to worthy Receivers. 3. In Some cases profitable;
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and I must tell you we were in a singular and particular case here in England; for you know men and women had been by Law compell'd to receive the Sacrament so oft in a year, which compulsion, to discover Recusancy, with the neglect of catechizing, brought in a world of people blinde and unworthy, the Remedy and Reformation of which inveterate abUse,
and I must tell you we were in a singular and particular case Here in England; for you know men and women had been by Law compelled to receive the Sacrament so oft in a year, which compulsion, to discover Recusancy, with the neglect of catechizing, brought in a world of people blind and unworthy, the Remedy and Reformation of which inveterate abUse,
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Nor do I know how possibly otherwise the matter could be remedied or radrest, not intended to despise any that had right before, and had been long admitted.
Nor do I know how possibly otherwise the matter could be remedied or radrest, not intended to despise any that had right before, and had been long admitted.
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Nay, if one should come and declare himself by confession of his Christian faith, and purpose of life without any Question propounded or asked, I should not so dote upon Questions and forms of Examination,
Nay, if one should come and declare himself by Confessi of his Christian faith, and purpose of life without any Question propounded or asked, I should not so dote upon Questions and forms of Examination,
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as not to passe such a one for a knowing man, becaUse I have attained the end of all Examination, which is, I know, that he hath knowledge competent, not that I would encourage any man to break a wholsom order, or establishment;
as not to pass such a one for a knowing man, Because I have attained the end of all Examination, which is, I know, that he hath knowledge competent, not that I would encourage any man to break a wholesome order, or establishment;
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for the Scripture requires, and the Apostle enjoyned to see order in the Church, Col. 2. 5. But that I would principally intend the thing it self above the form, not denying the right which he hath by his knowledge and profession,
for the Scripture requires, and the Apostle enjoined to see order in the Church, Col. 2. 5. But that I would principally intend the thing it self above the from, not denying the right which he hath by his knowledge and profession,
or to pry into my secrets, I should, though I could answer, crave excUse. I am afraid of, and terribly hate auricular confession, I love no step toward it,
or to pry into my secrets, I should, though I could answer, crave excUse. I am afraid of, and terribly hate auricular Confessi, I love no step towards it,
and too much facility? And were I to chUse, I had rather do it under the eye of witnesses, especially in conversing with women, who though in one regard, their modesty hinders to speak before others,
and too much facility? And were I to choose, I had rather do it under the eye of Witnesses, especially in conversing with women, who though in one regard, their modesty hinders to speak before Others,
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Let your thirst to this Sacrament carry you thorow a thorn-hedge, and I on the other hand shall stoop low, rather than a thirsty soul should want the Sacrament,
Let your thirst to this Sacrament carry you thorough a thorn-hedge, and I on the other hand shall stoop low, rather than a thirsty soul should want the Sacrament,
