A27107:850
A27107:850
London: printed for Edward Brewster, 1695
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
As first, Christ took by imputation all their* sins and guiltiness upon him, to satisfy God's Justice for them; and he freely gives, by imputation, unto us all his brighteousness in this life, and all his right unto eternal life when this is ended: and counteth all the good or ill that is done unto us, as done unto hisc own person.
As first, Christ took by imputation all their* sins and guiltiness upon him, to satisfie God's Justice for them; and he freely gives, by imputation, unto us all his brighteousness in this life, and all his right unto eternal life when this is ended: and counteth all the good or ill that is done unto us, as done unto hisc own person.
Thirdly, He bestoweth upon them all saving fgraces, necessary to attain eternal life, as the sense of God's love, the assurance of our election, with regeneration, justification, and grace to do good works: till we ⟨p. 319⟩come to live with him in his heavenly Kingdom. This should teach all true Christians to keep themselves as the undefiled members of Christ's holy body, and to beware of all uncleanness and filthiness: knowing that they live in Christ, or rather, that Christ liveth in them. From this Union with Christ (sealed unto us by the Lord's-Supper) St. Paul draweth arguments, to withdraw the Corinthians from the pollution both of Idolatry, 1 Cor. 10. 16. and Adultery, 1 Cor. 16. 15, 16.
Thirdly, He bestoweth upon them all saving fgraces, necessary to attain eternal life, as the sense of God's love, the assurance of our election, with regeneration, justification, and grace to do good works: till we ⟨p. 319⟩come to live with him in his heavenly Kingdom. This should teach all true Christians to keep themselves as the undefiled members of Christ's holy body, and to beware of all uncleanness and filthiness: knowing that they live in Christ, or rather, that Christ liveth in them. From this Vnion with Christ (sealed unto us by the Lord's-Supper) St. Paul draweth arguments, to withdraw the Corinthians from the pollution both of Idolatry, 1 Cor. 10. 16. and Adultery, 1 Cor. 16. 15, 16.
Lastly, From the former Communion 'twixt Christ and Christians, there flows another Communion 'twixt Christians among themselves. Which is also lively represented by the Sacrament of the Lord's-Supper: in that the whole Church being many, do all communicate of one Bread, in that holy action,1 We being many, are one bread and one body; for we are all partakers of that one Bread: that as the Bread which we eat in the Sacrament, is but one, tho' it be confected of many Grains; so all the faithful, tho' they be many, yet are they but one mystical body, under one head, which is Christ. Our Saviour prayed five times in that Prayer which he made after his last Supper, that his Disciples might be one: to teach us at once, how much this Unity pleaseth him.2 This Union betwixt the faithful, is so ample, that no distance of place can part it; so strong, that death cannot dissolve it; so durable, that time cannot wear it out; ⟨p. 320⟩so effectual, that it breeds a fervent love betwixt those who never saw one another's face. And this conjunction of Souls is termed, the Communion of Saints, which Christ effecteth by six special means. First, by governing them all by one and the same holy †Spirit. Secondly, by enduring them all with one and the same *Faith. Thirdly, by shedding abroad his own alove into all their hearts. Fourthly, byb regenerating them all by one and the same Baptism. Fifthly, byc
4. To feed the Souls of the faithful, in the assured hope of life everlasting. For this Sacrament, is a sign and pledge unto as many as shall receive the same according to Christ's Institution; that he will ⟨p. 321⟩according to his promise, by the virtue of his crucified body and blood, as verily feed our souls to life eternal, as our bodies are by Bread and Wine nourished to this temporal life. And to this end Christ in the action of the Sacrament* really giveth his very Body and Blood to every faithful Receiver. Therefore the Sacrament, is called thea Communion of the body and blood of the Lord. Andb Communication is not of things absent, but present: neither were it the Lord's Supper, if the Lord's Body and Blood were not there. Christ is verily present in the Sacrament, by a double Union; whereof the first is spiritual, 'twixt Christ and the worthy Receiver; the second is Sacramental, 'twixt the Body and Blood of Christ, and the outward signs in the Sacrament. The former is wrought by means that the same holy Spirit, dwelling in Christ and in the Faithful cincorporateth the Faithful, as Members unto Christ their Head, and so makes them one with Christ, and partakers of all the Graces, Holiness, and eternal Glory, which is in him: as sure and as verily as they hear the words of the promise, and are partakers of the outwards signs of the holy Sacrament. Hence it is, that the Will of Christ is a true ⟨p. 322⟩Christians will: and the Christians life is Christ who liveth in him, Gal. 2. 20. If you look to the things that are united, this Union is essential; if to the truth of this Union, it is real; if to the manner how it is wrought, it is spiritual. It is not our Faith, that makes the Body and Blood of Christ to be present; but the Spirit of Christ dwelling in him and us. Our Father doth but receive and apply unto our Souls those heavenly Graces which are offered in the Sacrament.
The other, being the Sacramental Union, is not a Physical or Local, but a Spiritual conjunction of the earthly signs, which are Bread and Wine, with the heavenly Graces, which are the Body and Blood of Christ in the act of receiving: as if by a mutual relation they were but one and the same thing. Hence it is, that in the same* instant of time that the worthy Receiver eateth with his mouth the Bread and Wine of the Lord, he eateth also with the mouth of his Faith, the very Body and Blood of Christ. Not that† Christ is brought down from Heaven to the Sacrament, but that the holy Spirit by the Sacrament lifts up his mind unto Christ; not by any local mutation, but by a devout affection; so that in the holyb contemplation of Faith, he is ⟨p. 323⟩at that present with Christ, and Christ with him. And thus believing and meditating how Christ his Body was crucified, and his precious blood shed for the remission of his sins, and the reconciliation of his Soul unto God: his Soul is hereby more effectually fed in the assurance of eternal Life, than Bread and Wine can nourish his Body to this Temporal life. There must be therefore of necessity in the Sacrament both the outward signs to be visibly seen with the eyes of the Body, and the Body and Blood of Christ, to be spiritually discerned with the Eye of Faith.
The other, being the Sacramental Vnion, is not a Physical or Local, but a Spiritual conjunction of the earthly signs, which are Bread and Wine, with the heavenly Graces, which are the Body and Blood of Christ in the act of receiving: as if by a mutual relation they were but one and the same thing. Hence it is, that in the same* instant of time that the worthy Receiver eateth with his mouth the Bread and Wine of the Lord, he eateth also with the mouth of his Faith, the very Body and Blood of Christ. Not that† Christ is brought down from Heaven to the Sacrament, but that the holy Spirit by the Sacrament lifts up his mind unto Christ; not by any local mutation, but by a devout affection; so that in the holy
But the form, how the Holy Ghost makes the Body of Christ, being absent from us in place, to be present with us by our union, S. Paul terms a† great mystery, such as our understanding cannot worthily comprehend. The Sacramental Bread and Wine therefore are not bare signifying signs, but such as wherewith Christ doth indeed exhibit and give to every worthy Receiver *not only his divine virtue and efficacy, but also his very Body and Blood, as verily as he gave to his Disciples the Holy Ghost, by the sign of his sacred breath, or health to the diseased, by the Word of his mouth, or touch of his hand or garment. And the apprehension by faith is more forcible than the exquisitest comprehension of Sense or Reason. To conclude this point, this holy Sacrament is that blessed Bread, which being eaten, opened the eyes of thea Emavites that they knew ⟨p. 324⟩Christ. This is that Lordly Cup, by which bwe are all made to drink into one Spirit. This is that Rock flowing with choney, that reviveth the fainting spirits of every true Jonathan, that tastes it with the mouth of Faith. This is thatd barley loaf, which tumbling from above, strikes down the tents of the Midianites of infernal darkness. Elijah's Angelicale Cake and Water preserved him forty days in Horeb: andf Manna (Angels food) fed the Israelites forty years in the wilderness: but this is thatg true Bread of life, and heavenly Manna, which if we shall duly eat, will nourish our souls for ever unto life
5. To be an assured pledge unto us of our Resurrection. The Resurrection of a Christian is Twofold, First the aspiritual Resurrection of our Souls in this life, from the death of sin, called the first Resurrection: because that by the Trumpet-voice of Christ, in the preaching of the Gospel, we are raised from the death of sin, to the life of Grace: bBlessed and holy is he (saith St. John) who hath part in the first Resurrection: for on such the second death hath no power: The* Lord's Supper is both a mean and a pledge unto us, of ⟨p. 325⟩this spiritual and first Resurrection.c He that eateth me, even he shall live by me. And then we are fit guests to sit dat the table with Christ, when like Lazarus, we are raised from the death of sin, to newness of life,
The truth of this first Resurrection will appear by the motion wherewith they are internally moved: for if, when thou art moved to the duties of Religion, and practice of Piety, thy heart answereth with Samuel: eHere I am, speak Lord, for thy servant heareth; and with David, fO God, my heart is ready. And withg Paul, Lord what wilt thou have me to do? Then surely, thou art raised from the death of sin, and hast thy part in the first Resurrection; but if thou remainest ignorant of the true grounds of Religion, and findest in thy self a kind of secret loathing of the exercises thereof, and must be drawn, as it were against thy will, to do the works of Piety, &c. then surely thou hast but a name that thou livest, but thou art dead, 4as Christ told the Angel of the Church of Sardis, and thy soul is but as salt to keep thy body from stinking.
2. The corporal resurrection of our bodies at the last day, which is called the second resurrection, which freeth us from the first death.h He that eateth my flesh, and drinketh my blood, hath eterra• life, and I •id raise him up at the last day. For this Sacrament signifieth and feeleth unto us that Christ died and rose again for us, and that his ⟨p. 326⟩bflesh quickeneth and nourisheth us unto eternal life, and that therefore our bodies shall surely be raised to eternal life at the last day. For seeing our head is risen, all the members of the body shall likewise surely rise again. For how can those bodies which (being th• weapons of righteousness, Rom. 16. 13. Temples of the Holy Ghost, 1 Cor. 6. 19 and members of Christ) have been* fed and nourished with the Body and Blood of the Lord of life, but be raised up again at the last day? And this is the cause that the bodies of the Saints, being dead, are so reverently buried and laid to sleep in the Lord. And their burial places are termed thec beds and dormitories of the Saints. The Reprobates shall arise at the last day; but by the Almighty Power of Christ, as he is Judge, bringing them as malefactors out of the Gaol, to receive their sentence and deserved execution: but the Elect shall arise by virtue of Christ's Resurrection, and of the Communion which they have with him, as with their Head. And his Resurrection is the† cause and assurance of ours. Thed Resurrection of Christ ⟨p. 327⟩
6. To seal unto us the assurance of everlasting Life. Oh what more wished or loved than life? 1Or what do all men naturally more, either fear or abhor, than death? Yet is this first death nothing, if it be compared with the second death: neither is this Life any thing worth, in comparison of the Life to come. If therefore thou desirest to be assured of eternal life, prepare thy self to be a worthy receiver of this blessed Sacrament. For our Saviour assureth us, That if any man eat of this bread he shall live for ever: 2and the bread that I will give, is my flesh, which I will give for the life of the world. He therefore who duly eateth of this holy Sacrament, may truly say, not only, Credo vitam eternam, I believe life everlasting; but also, Edo vitam eternam, I eat life everlasting. And indeed this is the true Tree of life, which God hath planted in the midst of the Paradise of the Church: And whereof he hath promised to give every one that overcometh to eat. And this Tree of life,3 by infinite degrees excelleth the Tree of life that grew in the Paradise of ⟨p. 328⟩Eden; for that had his root in the Earth, this from Heaven: that gave bu• life to the Body, this to the Soul; that did but preserve the life of the living, this restoreth life to the dead. The leaves of this tree heal the nations of believers,4 and it yields every month a new manner of fruit which nourisheth them to life everlasting. Oh, blessed are they who often eat of this Sacrament! at least, once every month, taste anew of this renewing fruit, which Christ hath prepared for us at his Table to heal our infirmities, and to confirm our belief of life everlasting.
7. To bind all Christians, as it were, by an* oath of fidelity, to serve the one only true God; and to admit no other propitiatory sacrifice for sins, but that one real sacrifice, which by his death Christ once offered, and by which he finished the sacrifices of the Law, and effected eternal Redemption and Righteousness for all believers. And so to remain for ever a public mark of profession, to distinguish Christians from all Sects and false Religions. And seeing that in the M•ss there is a strange Christ adored, not he that was born of the Virgin Mary, but one that is made of a Wafer Cake; and that the offering up of this breaden god is thrust upon the Church, as a Propitiatory Sacrifice for the quick and the dead: all true Christians upon the danger of wilful perjury before ⟨p. 329⟩the Lord Chief Justice of heaven and earth, are to detest the Mass, as the Idol of Indignation, which is most derogatory to the all-sufficient world-saving merits of Christ's Death and Passion. For by receiving the Sacrament of the Lord's Supper, we all swear that all real Sacrifices are ended by our Lord's death, and that his body and blood once crucified and shed, is the perpetual food and nourishment of our Souls.
7. To bind all Christians, as it were, by an* oath of fidelity, to serve the one only true God; and to admit no other propitiatony sacrifice for sins, but that one real sacrifice, which by his death Christ once offered, and by which he finish•d the sacrifices of the Law, and effected eternal Redemption and Righteousness for all believers. And so to remain for ever a publick mark of profession, to distinguish Christians from all Sects and false Religions. And seeing that in the M•ss there is a strange Christ adored, not he that was born of the Virgin Mary, but one that is made of a Wafer Cake; and that the offering up of this breaden god is thrust upon the Church, as a Propitiatory S•crifice for the quick and the dead: all true Christians upon the danger of wilful perjury before ⟨p. 329⟩
Lastly, From the former Communion 'twixt Christ and Christians, there flows another Communion 'twixt Christians among themselves. Which is also lively represented by the Sacrament of the Lord's-Supper: in that the whole Church being many, do all communicate of one Bread, in that holy action,1 We being many, are one bread and one body; for we are all partakers of that one Bread: that as the Bread which we eat in the Sacrament, is but one, tho' it be confected of many Grains; so all the faithful, tho' they be many, yet are they but one mystical body, under one head, which is Christ. Our Saviour prayed five times in that Prayer which he made after his last Supper, that his Disciples might be one: to teach us at once, how much this Vnity pleaseth him.2 This Vnion betwixt the faithful, is so ample, that no distance of place can part it; so strong, that death cannot dissolve it; so durable, that time cannot wear it out; ⟨p. 320⟩so effectual, that it breeds a fervent love betwixt those who never saw one anothers face. And this conjunction of Souls is termed, the Communion of Saints, which Christ effecteth by six special means. First, by governing them all by one and the same holy †Spirit. Secondly, by enduring them all with one and the same *Faith. Thirdly, by shedding abroad his own alove into all their hearts. Fourthly, byb regenerating them all by one and the same Baptism. Fifthly, byc nourishing them all with one and the same spiritual food. Sixthly, by being one dquickning Head of that one body of his Church, which hee reconciled to God in the body of his flesh. Hence it was, that the multitude of believers in the Primitive fChurch, were of one heart and of one soul, in truth, affection, and compassion. And this should teach Christians to love one another; seeing they are all members of the same holy and mystical Body, whereof Christ is Head. And therefore they should have all a Christian sympathy, and fellow feelling, to rejoyce one in anothers joy, to condole one in anothers grief, to bear with one anothers infirmity: and mutually to relieve one anothers wants.
4. To feed the Souls of the faithful, in the assured hope of life everlasting. For this Sacrament, is a sign and pledge unto as many as shall receive the same according to Christ's Institution; that he will ⟨p. 321⟩according to his promise, by the vertue of his crucified body and blood, as verily feed our souls to life eternal, as our bodies are by Bread and Wine nourished to this temporal life. And to this end Christ in the action of the Sacrament* really giveth his very Body and Blood to every faithful Receiver. Therefore the Sacrament, is called thea Communion of the body and blood of the Lord. Andb Communication is not of things absent, but present: neither were it the Lord's Supper, if the Lord's Body and Blood were not there. Christ is verily present in the Sacrament, by a double Vnion; whereof the first is spiritual, 'twixt Christ and the worthy Receiver; the second is Sacramental, 'twixt the Body and Blood of Christ, and the outward signs in the Sacrament. The former is wrought by means that the same holy Spirit, dwelling in Christ and in the Faithful cincorporateth the Faithful, as Members unto Christ their Head, and so makes them one with Christ, and partakers of all the Graces, Holiness, and eternal Glory, which is in him: as sure and as verily as they hear the words of the promise, and are partakers of the outwards signs of the holy Sacrament. Hence it is, that the Will of Christ is a true ⟨p. 322⟩Christians will: and the Christians life is Christ who liveth in him, Gal. 2. 20. If you look to the things that are united, this Union is essential; if to the truth of this Union, it is real; if to the manner how it is wrought, it is spiritual. It is not our Faith, that makes the Body and Blood of Christ to be present; but the Spirit of Christ dwelling in him and us. Our Father doth but receive and apply unto our Souls those heavenly Graces which are offered in the Sacrament.
But the form, how the Holy Ghost makes the Body of Christ, being absent from us in place, to be present with us by our union, S. Paul terms a† great mystery, such as our understanding cannot worthily comprehend. The Sacramental Bread and Wine therefore are not bare signifying signs, but such as wherewith Christ doth indeed exhibite and give to every worthy Receiver *not only his divine virtue and efficacy, but also his very Body and Blood, as verily as he gave to his Disciples the Holy Ghost, by the sign of his sacred breath, or health to the diseased, by the Word of his mouth, or touch of his hand or garment. And the apprehension by faith is more forcible than the exquisitest comprehension of Sense or Reason. To conclude this point, this holy Sacrament is that blessed Bread, which being eaten, opened the eyes of thea Emauites that they knew ⟨p. 324⟩Christ. This is that Lordly Cup, by which bwe are all made to drink into one Spirit. This is that Rock flowing with choney, that reviveth the fainting spirits of every true Jonathan, that tasts it with the mouth of Faith. This is thatd barley loaf, which tumbling from above, strikes down the tents of the Midianites of infernal darkness. Elias's Angelicale Cake and Water preserved him forty days in Horeb: andf Manna (Angels food) fed the Israelites forty years in the wilderness: but this is thatg true Bread of life, and heavenly Manna, which if we shall duely eat, will nourish our souls for ever unto lifeh eternal. How should then our Souls make unto Christ th•t request from a spiritual desire, which the Capernaites did from a carnal motion?i Lord, evermore give us this bread?
2. The corporal resurrection of our bodies at the last day, which is called the second resurrection, which freeth us from the first death.h He that eateth my flesh, and drinketh my blood, hath eterra• life, and I •id raise him up at the last day. For this Sacrament signifieth and fealeth unto us that Christ died and rose again for us, and that his ⟨p. 326⟩bflesh quickeneth and nourisheth us unto eternal life, and that therefore our bodies shall surely be raised to eternal life at the last day. For seeing our head is risen, all the members of the body shall likewise surely rise again. For how can those bodies which (being th• weapons of righteousness, Rom. 16. 13. Temples of the Holy Ghost, 1 Cor. 6. 19 and members of Christ) have been* fed and nourished with the Body and Blood of the Lord of life, but be raised up again at the last day? And this is the cause that the bodies of the Saints, being dead, are so reverently buried and laid to sleep in the Lord. And their burial places are termed thec beds and dormitories of the Saints. The Reprobates shall arise at the last day; but by the Almighty Power of Christ, as he is Judge, bringing them as malefactors out of the Gaol, to receive their sentence and deserved execution: but the Elect shall arise by virtue of Christ's Resurrection, and of the Communion which they have with him, as with their Head. And his Resurrection is the† cause and assurance of ours. Thed Resurrection of Christ ⟨p. 327⟩is a Christian's particular faith: the Resurrection of the dead, is the Child of God's chiefest confidence. Therefore Christians in the Primitive Church, were wont to salute one another in the Morning with these Phrases:* The Lord is risen: and the other would answer, True, the Lord is risen indeed.