The Lord Iesus, the same night in which hee was betrayed, tooke bread, &c.

NOw followeth the Institu­tion of the Sacrament of [Page 57]the Lords Supper it selfe, and the celebration thereof: when the Apostle had deliuered this Supper to the Corinthians, and they had abused it, some by gluttonie and drunkennesse, o­thers, by hatred of their bre­threns persons, others by ma­king diuisions and debates, and others by a neglect of it, as if it had beene the Apostles owne institution; then he was vrged, and mooued to make knowne the Author of this Supper, the end of it, and the institution it selfe: wherein we may consider these three things. 1. The time, when this Supper was institu­ted; The same night in which Ie­sus was betrayed. 2. The matter of this institution, Bread, and Wine, signifying the bodie, and bloud of Christ. 3. The man­ner [Page 58]of this institution: wherein also may bee obserued. 1. The workes of Christ; 2. His words.

1. His workes, hee tooke the Bread, and likewise the Cup. 2. He gaue thankes. 3. Hee brake the Bread &c. 2. His words. 1. take. 2. eate, drinke. 3. This is my Body, this is my bloud. &c.

First, [...] for the time when the Lord Iesus instituted his last Supper, that is set downe, 1. By an emphaticall note, The same night. 2. By an accident that befell our Sauiour Christ that night: he was betrayed.

The mea­ning of the words.This word Night is vsed sun­drie waies: sometimes it is vsed for ignorance of God, and want of knowledge, he Tnight is farre spent,, that is, ignorance is much decayed, Rom. 13. Sometimes it is vsed for much affliction, night [Page 59]shall be vnto you, that you shall not haue a vision, that is, much trou­ble shall befall you, Mica. 3.6. Sometimes it is vsed for darke­nesse. The night commeth, when no man can worke, that is, darke­nesse commeth, Ioh. 9.4. And sometimes it is vsed, and that most commonly for that time, that comprehendeth darkenesse, and succeedeth the day, and so it is taken in this place: The same night, that is, that night wherein Iudas the child of per­dition fell from his Master, be­ing possessed of Satan, and be­trayed him, that is, dealt trea­cherously with him, seeming a friend before, but now proouing a traytor. In a word: that same night, that wretched Iudas be­trayed his Lord, and Master, and deliuered him vp into the [Page 60]hands of the Iewes to crucifie, in that same night did his Lord and Master, euen Iesus Christ in­stitute his last Supper.

Quest. Quest. But why did our Sa­uiour institute this Sacrament at night?

Sol. Sol. First, that the type, and shadow of this sacrament, which was the Passeouer, might bee fully answered:Exod. 12.6.8. That was insti­tuted in the night that the Lord smote the Egyptians, and pas­sed by the houses of the Israe­lites: and therefore the Lord Ie­sus when hee tooke away the Passeouer, and gaue vs in stead thereof this Sacrament of his Supper, hee instituted the same in the night to fulfill that type.

2. That a fit name might bee applyed, and giuen to this Sa­crament, it is therefore called a [Page 61] Supper, because that it was insti­tuted in the night.

3. It was then the time of the yeere, that the feast of the Paschall Lambe should be cele­brated, for at Easter the Iewes did alwayes eate the Passeouer: our Sauiour therefore (who ce­lebrated his owne Supper in stead of their Passeouer,) know­ing what time of the yeere, and what night in that time they obserued to eate their feast, hee as neere as hee could, tooke the same time and night for the in­stitution of this Sacrament, and for the eating of his supper.

4. The night was the fittest time for the institution of this Sacrament, because then the Disciples of Christ were gathe­red to gether to receiue it, wher­as all the day long, they were [Page 62]scattered abroade, some in one place, some in another, all of them doing the will of their Master Christ that sent them.

5. Lastly, it cannot be deny­ed, but that our Sauiour Christ might haue taken the day, or another time for the institution of this his last Supper: but yet hee saw that the time was at hand, when he should be offered vp a sacrifice for his people, and therefore hee instituted this Sa­crament of his last Supper, that they might shortly see that ful­filled in his body, which they saw figured in outward signes Bread and Wine, the same night of the institution.

Quest. Quest. 2. But may not wee ob­serue the night for the eating of the Sacrament of the Lords Supper?

[Page 63] Sol. Sol. This is no morall action to bee imitated, but a circum­stance which cannot binde. 2. Here is no commandement left by our Sauiour Christ to imitate him herein. 3. Euery Communicant must looke to his preparation, and not come to this Supper (repleto ventre) hauing spent the day in eating, and drinking. 4. To the recei­uing of this Supper there is re­quired a Congregation, which cannot be so fitly gathered vpon the night, as the day. 5. Vnlesse we could bee proportionable to Christ in eating his Supper, it is not for vs to obserue the cir­cumstance; 1. hee did eate but once: 2. hee did eate to take a­way the ceremonie, to fulfill the thing signifyed, to answere the time of the Passeouer, to mani­fest [Page 64]to his Disciples that pre­sently he should be offered: &c. 3. Hee did eate at the full end and conclusion of his dayes, and not before. 6. Lastly, the night is a dull and drowsie time, and will oppresse the body and minde with heauy sleepe: but the receiuing of the Sacrament calleth for our quickest memo­ries, and freshest meditations; and therefore it is not so fit a time for the eating of so bles­sed a banquet, as the Lords Supper is.

Herein the Papists haue much slandered our Church, as that we should giue allowance for obseruation of this time after the Imitation of Christ, and should make this Supper of the Lord Iesus, a nightly feast of good cheere: But the practise of [Page 65]our Church wil shew how vniust this stander is, and how wrong­fully they accuse vs. The same night that he was betrayed he tooke, &c. When Christ was ready to yeeld himselfe to the death, hee institutes and ordaynes a Sacra­ment. Hence learne, That God hath had a speciall care,Doct. 1. that as his Word, so also his Sacramēts might frō time to time be con­tinued in his Church. Before the fall in Paradise, God was so care­full for the good of man, that he gaue him 2 Sacraments: 1.Gen. 2.9. The Tree of Life, and 2. The Tree of Knowledge of good and e­uill; Afterward in the time of the old Testament, he did insti­tute the Circumcision, and Pas­chall Lambe,Gen. 17.10. Exod. 12.3. Mat. 3. & 28.26. and now in our time vnder the Gospell, we haue Baptisme & the Lords Supper.

[Page 60] Now God is thus carefull, that his Sacraments might bee continued in the Church, both that they might strengthen our faith, and bee notes and badges of our Profession, whereby the members of his Church may be distinguished,Exod. 12.43. and discerned from all Infidels, and Heathens; The Passeouer did belong to Gods people, they might eate it, but strangers might not; and Circumcision was of the Iewes, for they were called circumci­sed; but not of the Gentiles, for they were called the vncircum­cised.

Vse 1 1. If God then bee thus carefull for our good, for the strengthening of our faith, and to make vs his peculiar people, by setting his badge vpon our shoulders, let vs (for shame) bee [Page 61]true vnto our Lord and Master: let vs aduenture our selues in his campe against all his enemies, and fight his battailes.

The word Sacrament hath his name from the vse, and pra­ctise of souldiers in warre: For looke as in ancient time the souldier did binde himselfe, by an oath,solenni sa­cramento. with his sword girded vnder his arme, to fight his Cap­taines battailes; So wee being partakers of the holy Sacra­ment, doe receiue the Lords badge, and binde our selues for euer to fight his battailes: let vs not then (for shame) carrie his badge vpon our sleeues, and take part with his enemie the Deuill, by continuing any longer in our sinnes, but let vs arme our selues, and take vnto vs the sword of the spitit; and manfully [Page 68]stand out in the Lords cause that wee may bring glory [...] God, and comfort to our selue [...]

Vse 2 2. This may teach vs to make high account of the Lords Sup­per, and to receiue it reuerent­ly, because Christ did institute it, and left it vnto vs, as his last legacie, a little before his death. Wee see that what a man doth, when he is toady to yeeld vp the Ghost, is of speciall moment Christ when hee was to depart this life, & to leaue his Church, commends this Sacrament to his Disciples, and in them to vs, as his last legaciez therefore it must hee had in singular respect, and in no fort profaned and contemned.

Now followeth the treason that befell our Sauiour Christ, and was plotted against him [Page 69]that night, hee did ordayne his last Supper; which may bee set downe both by the qualitie of it, and also by the time, when it was plotted▪ the qualitie of it, is plaine in these few things.

It was high treason against the King of heauen and earth, conspired vnder showes of friendship and loue: for the damnable traytor could speake Christ faire in the face,Mat. 26.49 God saue thee Master: A sinne most hay­nons, if we marke the circum­stances of it: for first who was the actor of this treason? It was Iudas, a seruant of Christ, an A­postle, Christs steward, for hee bate the bagge. Secondly, a­gainst whom was it committed? Against Christ the sonne of the liuing God,Mat. 16.16. his Master whom hee had followed; whose Ser­mons [Page 70]he had heard, whose kind­nesse hee had receiued, & whom twice together hee resused, and neglected: when his Master (a little before the treason was put in practise) spake in a wonderfull milde manner vnto him; Friend (saith hee) wherefore art thou come? Mat. 29.50 And againe when he came neere to him to kisse him: Iudas (saith he) betrayest thou the Sonne,Luk. 22.45of Manwith a kisse? These word [...] might haue broken an heart of brasse, yet they neuer mooued him. Thirdly, by what meanes was it wrought secretly; for a little after supper he went from his Master, and compacted with the Iewes, who forthwith tooke the aduantage of the time, it being darke, when Christ could not see to goe abroade; and of the place, being so neere them [Page 71]that hee could not flee from them. Fourthly, for what end did hee treacherously seeke his Masters death? To enrich him­selfe, and yet he obtayned but a [...]tifle, euen thirty peeces of siluer: if he could haue obtayned any honour, or great possession, or a­ny great and high office by this treachery, it had beene some­thing, but all that he got was a little filthy lucre; the wages of iniquitie, and the price of inno­cent bloud: What should I vrge this treason any more in the cir­cumstances of it, when the Scriptures handle it plainely, & all men know it readily?

The truth is,Doctr. 2 that it is an o­dious sinne, worthy all mens ha­tred: Haman though neuer so secretly contriued mischiefe a­gainst the good Iewes, yet his [Page 72]proper portion for his intended mischiefe, was detestation: and so it was with Nabuch adnezzars treacherous seruants, that con­spired against the three Chil­dren; when all would not worke wel as they looked for, then they found their great Lords loue turned to absolute hatred. It is not likely that any wise mā cā ei­ther speake well, or wish wel to a traytor that intendeth mischief.

Treason is odious, in respect of the authors of it,Reas. 1. they are bloud-thirstie men, such as cast off all pitty, and put off all hu­manity, naturall affections, and the bowels of compassion: they are fierce, and cruell, furious, & full of rage, and alwayes their out crie against Gods Church is, Downe with it, downe with it, euen to the ground. Psal. 137. [...].

[Page 73] 2 In respect of the effects,Reason which are many; sword and slaughter, spoyle and robery; It spareth neither life nor goods, but killes, and rifles all before it.

Vse 1 1. Who can think or speake well of the treacheries of Pa­pists, or of their bloody Religi­on, that maintaines all treasons, that holds vp violence and gun­pouder plots by the chinne, that sets vp all subtilties and euersi­ons of king and kingdomes? We haue had so long experience of their notable villainies, that reason hath taught vs to cast off all loue of them, whether they speake faire or foule, and to flye all communion and company with them: and furely, hee that dwelleth amongst them, dwel­leth amongst Diuells; Rome is [Page 74]called an H [...]bitation of Di [...]ells. R [...]u. 1 [...]. [...]

Vse 2 2 This may be a warning to all men, that seeing treacherie is thus odious euen to take heed of it, and to contain themselues in all bounds of loyalty towards those, to whom they owe their duties then they shall giue cause of better speeches, more loue, and greater regard of their per­sons.

Againe, the Apostle saith, The night that he was betraied, ob­seruing that Iudas tooke the time of darkenesse to practise his treachery. Learne, That.

It is the property of wicked men to obserue the closest times for wicked practises: they loue holes and cornes, that their mischeiuous proiects may bee kept secret and close; Iudas takes his fit time of darkenes to worke [Page 75]the death of our Sauiour Iesus Christ▪ he was loath that his [...]llo [...] Apostles should bee ac­quainted [...]d with his intended treacherie which makes him go so s [...]tly to worke. And to [...] ­sist in some other particulars, we shall see that it hath beene e­uermore the practise of all wic­ked men▪ to employ themselues busily in most wicked and vn­godly practises, when they are priu [...]te, or in dark. So Paul doth testifie,1. Thes. 5.7 that They who are drun­ken, are drunken in the night: and Iob saith,Iob 24.15. That the Adulterer waites for the twilight: The theefe steals in the night: Mat. 13.3. The enemy sow­eth Tar [...]s when m [...]n are asleepe, and murderers come in darknesse to w [...]cke then malic [...] vpon their enemies, &c.

1 Their deedes are euill,Reas. 1. and [Page 76]they date not shew them open­ly, like Owles vnder couert all day long; but whē night comes, they let them flye abroad like flinder mice, and bold Backs in the aire.Ioh. 3.20. Euery man (saith the Euangelist) that doeth euill, ha­teth the light, neither commeth to light, lest his deedes should bee re­prooued: These euill doers are like bad shop-keepers, that trade in naughty wares: they com­monly haue darke ware-houses, and shops to keepe their ware in, that the buyer might not dis­cerne whether it be merchanta­ble or vendible. The vncleane person will not act his filthinesse in the brightnesse of the Sunne, nor before any people, no not before a little child, lest he shold be discried, and his vncleannesse made knowne.

[Page 77] Vse 1 1 This may serue to ouer­throw the practise of the Pa­pists, those Iesuit is all Friers, & [...] bellied Monkes, that lye close in holes and corners. in c [...]lls, [...]ues, and cloysters, farre [...]p [...]d from the society of [...]s that they may set their wits on [...]enter-hookes, to ouer­throw the Church of God, and destroy the Lords annoynted: they pretend much good by their [...]ke life, and er [...]mit [...]call solitarinesse,The yeare [...]8. gunpou­der plot. when their heads [...]st out proiects for the destru­ction of Gods seruants. Let their owne purposes speake for them, how much good they in­tēded to bring to passe by their exemption from humane socie­ty. This I dare speake for them, that if the men of their confede­racy, Obad. 7. and they that were at peace [Page 78]with them, h [...] not d [...]c [...] them, they had vtter [...]y d [...]stroyed v [...] and [...] [...]and▪ and let me t [...] them, that the Lord wil one day mag­nifie his iustice against them, [...] their [...]tifull mainte­nance of their secret [...]ons: then neither th [...] t [...]n ho [...]s, or Kings, nor the seuen heads, nor their power and bloody warres, their Spanish Inquisition, their [...]assacres, their two [...]aiterous [...]olledges, Buls, and E [...]com [...] ­nications, not the Councell of Tr [...]nt, Order of Iesult [...]s, [...]g­ling of Images, false miracles, and Legends, lies and equiuoca­tions, falsifying of authority, and Cloyster policies, will vp­hold their tottering state, but down it must with al their props and be burnt with fire.Reu. 17.16.

Vse 2 2. This may be a terror to all [Page 79]wicked men, that work mischief in the darkest night, and closest place; the Lord will one day lay open, and discouer their close and mischeiuous practises, when nothing shall be giuen them for their reward, but horror, shame, and confusion of face. Consi­sider this thou hypocrite, thou parricide, thou that giuest faire words, but obseruest the times of darkenesse for the worke of mischiefe, and to destroy thy best friend, as Iudas did his Ma­ster: the Lord hath taken no­tice of thy wickednesse, and wil punish thee openly for it. Con­sider this thou vnchaste and le­cherous person,An pudet id facere in conspectu­des, ac testi­bus Ange­lis, quod nō pudet face­re in con­spe [...]tu ho­minum: Erasm. that can [...] o [...] away with the light, but takest thy pleasure in the closest hooks and darkest nights; that blushest to sinne before men, though not [Page 80]so in the sight of God, the Lord will open thy sinne also, and ex­clude thee out of the Kingdome of heauen.1. Cor. 6.3 Consider this you couetous Magistrates, that take close bribes, which for feare of the law you dare not bring, to the light:1. Cor. 4.5. Ad Lunae [...]umina vi­sus eris. The Lord that ligh­tens things hidde in darke­nesse, will bring to light your bribing, and close wicked dea­ling. Yet let all sinners, that haue hitherto committed sinne in secret, consider, that if they run with Sisera into some pri­uate house, or with Adam, into some secret bush, or compasse themselues with the darke han­gings of the bed; or runne with Sarah behinde the dore; or take the midnight with the theese yet the Lord will find them out, and at the last day punish them [Page 81]in the view of the whole world.

Vse 3 3 This may teach vs to bring our works to light, and not as Backes and Owles to bee asha­med of the day: Oh let the light try our practises, whether they bee sound and sincere, and the people of God know them, that we may not be ashamed of thē at the last day:Ioh. 3.21. Hee that doeth truth comes to the light, that his deedes might bee made manifest; that they are wrought according to God. If we should flye the face of God, and take the night for a maske, and darkenesse for a couering,1. Thes. 5.5 walking not as chil­dren of the day, but as children of the darkenesse: the light of the day would vtterly shame vs, and the beames of the Sunne would witnesse against vs. Oh therefore let vs so worke [Page 82]while it is yet day, and neuer feare to bring all our workes to the triall of the day. Let vs be bold in this,Psal. 139.23. and say with the Prophet Dauid, O God try me, and search my thoughts.

Thus much of the time of the institution of the Lords Sup­per: now it remaineth to deli­uer the matter, and the manner of the institution, which things wee shall the better know and learne, if wee lay downe what a Sacrament it:Definiti­on of a sa­crament. Sacrificiū visibile in­uisibilis sa­crificij sa­cramentū: Aug. de ci­uit. dei. li. 10 c. 5.

A Sacrament is a visible signe of an holy thing, or a visible forme of an inuisible Grace: but because in this briefe defini­tion there is some darkenesse, & many Papists and vnskilfull men haue bin deceiued therein: take this as a more fuller definition.

A Sacrament is an ordinance [Page 83]of God, whereby Christ & al his benefits, in certain visible signes & external rites are represented, sealed, and most certainly con­uayed to euery Christian be­leeuer. I say, that a Sacrament is the Ordinance, not of man, but of God, in which by certaine vi­sible signes, and externall rites, Christ & his benefits are shew­ed to euery Christian. For looke as Gods Word is his owne or­dinance, to beget Faith in our hearts, whereby Christ and all his benefits, as by a hād, may be apprehended and conuayed vn­to vs: Euen so Sacraments are speciall Ordinances of God, whereby our Faith (beeing in­gendered and begotten by the operation of Gods Spirit, and the ministery of the Word) may bee further increased, con­firmed, [Page 84]and strengthened, to the end we may bee made more ful­ly partakers of Christ and all his benefits to our saluation: for Christ and his benefits are offe­red to vs in both; the difference only standeth in this: the word offreth Christ to our eares, that we may heare of him, and his redeeming of Mankinde: but the Sacraments offer Christ to our senses, Seeing, Feeling, Tasting. As by the ministerie of the word we heare of Christ with our eares; so by the Sacra­ments we may (as it were) see Christ with our eyes; feele Christ with our hands; and taste of Christ with our mouthes. A­gaine, I adde in the last place, that as Christ and his benefits are represented to our senses, so he is also sealed, and most cer­tainely [Page 85]conuayed to euery true beleeuer. Heere wee may see three most notable ends of a Sa­crament.

1 That it is an outward signe to represent, and set before our eyes Christ and his merits: as circumcision to the Iewes, was a signe of that couenant God made with them in his Sonne Christ; namely, that hee would be their God, and they should be his people, &c. So baptisme and the Lords Supper are much more euident signes to vs that are dull of conceite, not onely of the couenant, but also of the Mediatour of the couenant, Christ Iesus himselfe.

2 The Sacrament serueth to be a seale, to confirme our faith, and to take away all doubtings; and therefore it is called the [Page 86]seale of the Righteousnes of faith, Rom. 4.11 because it certifies a man there­of, and putteth him out of all doubts: As when his Maiesties Highnesse sends forth his let­ters Patents, if wee heare them read, yet see not the broad seale, we are in some doubt; but if we aske for the seal, and see it, then we are confirmed: Euen so our highest Prince hath sent vs his letters patents from heauen, notwithstanding oftentimes we haue refused them, and called them in question: but now in that hee hath together with thē sent vs his broad seale; yea, his great seales the Sacraments, we may then very well rest our selues, and be confirmed.

3 The Sacrament is also an Instrument to conuey Christ, & his benefits to vs; for wee (like [Page 87] Thomas that wold not beleeue) are not contented till wee see, and feele Christ: and therefore the Sacrament is a meanes to bring him to vs, if wee haue the hand of faith to receiue him.

Heere wee are taught in the feare of God,Vse. not onely to e­steeme highly the Sacraments, but to labour for a true vse of them, that by the meanes here­of, wee may fully and assuredly bee made partakers of Christ. See the vnspeakeable goodnesse of God toward vs, how desirous he is (if we had grace and hearts to consider it) that wee should not perish, but beleeue, and so come to be saued. Hath God contented himselfe onely with speaking, or sending vs his word from heauen, that he will be re­conciled to vs, if we beleeue and [Page 88]repent? (though this had bin sufficient, hee beeing our King and Prince, and therefore ought not once to call his Word in questiō.) No verily, but to shew his desire of our good, and to take away all excuse from vs if we doe not imbrace his mercy: he hath caused this Word to be written in a booke for our lear­ning, preserued it in his Church, and conuayed it from hand to hand, from one generation to another; and now at last it is come to vs, so as daily wee may reade and heare of Christ.

And to take away all doubts touching the truth of this word, he hath put to it his broad seals, with the inscription, and Image of Christ; that euery way wee might bee made partakers of Christ, by Hearing, Seeing, Ta­sting, [Page 89]feeling, and smelling: In so much that if wee doe not re­pent, and beleeue, God may iustly complaine of vs, as some­times he did of the Iewes,Isai. 5.4. What is it that I should do, that I haue not done already to this people?

Hauing laid downe the defi­nition of a Sacrament, what it is, wee will in the next place, speake of the things, whereof the Sacrament of the Lords Supper is instituted: and they are Bread and Wine, resem­blances and signes of the body, and bloud of Christ.

He tooke bread; here is the ele­ment of bread first mentioned, to signifie to vs the Body of Christ.

Quest. Quest. But why did Christ take bread, and chuse it for this purpose, rather then any other [Page 90]sustenance, or any other Cre­ature.

Sol. Sol. Bread comprehendeth vnder it, and signifieth all man­ner of prouision, and necessary meanes, as meate, rest, sleepe, Physicke, recreation. &c. Gen. 43.25. Exod. 18.12. Deut. 8.3. Mat. 4.4. Marc. 3.20. Luk. 11.3.

2. Bread of all other Crea­tures is most wholesome; other meates may haue compositions, and mixture, but this is called panis Azymus, Azymus because it is with­out leauen, and cleane; yea, pure, and good. 1. Cor. 5.7.

3. It is the easiest, and soonest come by: many people could scarce bee made partakers of o­ther Creatures: either through their owne wants, or scarcitie of the thing, when as this is rea­dy at all times.

[Page 91] 4. It is quickly broken, and when it is broken, soone it may be deliuered, and handsome to bee carryed in the hand, and showne to the Congregation: it is not so with other creatures, that require cutting, or pulling.

5. Christ thought good to take the name of bread to him­selfe, and to bee called Bread. Ioh. 6.32.33.50.51. &c.

6. The vse of bread in the Law was holy: 1. For the conse­cration of the high Priest: Ex­od. 29.23. Ezek. 44.7.2. For the offering of first fruits of Corne 2. King. 4.42. and 3. For the high Priests owne eating: Leuit. 24.5.9. This Bread was called the face or shewbread Exod. 25.30. Because it was alwayes in the presence of God. It was a type of the true bread Iesus Christ, [Page 92]that came downe from heauen, and also shadowed forth the Eucharist of the New Testa­ment.

7. There can bee no full ban­quet where bread is wanting, though there bee much cheere; but where bread is, though o­ther things bee wanting, there may be a full feast.

8. Bread strengtheneth and nourisheth the body more then any other foode, &c. For these and such like reasons, it may ap­peare that bread was chosen of our Sauiour Christ to represent his body. From thence then let vs obserue, that (seeing our Sa­uiour tooke bread, and appoin­ted it an Element in this Sacra­ment:) That Christ Iesus is the true bread of life,Doctr. 1. which came downe from Heauen, whereon [Page 93]our soules are to feede vnto eter­nall life: For by bread here is signifyed Christ, whereon wee are to feed our soules by faith, as wee feede our bodies with our dayly bread, for the preseruati­on of our naturall life; For this cause our Sauiour teacheth his Disciples plainely, that Moses had giuen their fathers Bread from Heauen: meaning,Ioh. 6.31.33. &c. that heauenly Manna, whereof they fedde in the Wildernesse;Exod. 16.15 but now they haue the bread of God which is Christ, that came downe from Heauen, Ioh. 6.48.51. to giue life vnto the World; & to put al out of doubt, I am, saith Christ, the bread of life, he that commeth vnto mee shall not hunger, & he that beleeueth in me, shall not thirst.

Reas. 1 1. Christ is our bread, and the foode of our liues, first in re­gard [Page 94]of his manhood, whole Christ, the manhood subsisting in the person of the Sonne, and it hath the vertue to feede, and nourish vs, in that it is vnited to the person of the Deitie.

Christ is not a bodily foode, or a corporall bread, but altoge­ther a spirituall, and heauenly foode, to be receiued after a spi­rituall manner, not by the hand, and stomack of our bodies, but by the hand, and stomacke of our soules, that is, a true, and liuely faith.

Reas. 2 2. Christ is called our foode, because without him wee are starke dead in sinnes; and lest wee should continue in that death, hee came downe from Heauen to giue life vnto vs. Therefore saith the Apostle, As in Adam wee were all dead,1. Cor. 15.22. so [Page 95]now in Christ wee are all made aliue.

Vse. Vse. Here wee may see the wonderfull loue of our Sauiour Christ towards vs, in that hee was content of his owne accord, to come from heauen, to vn­loose the bands of death, and to quicken vs, and giue vs life; Yea, not onely so, but to feede, and nourish vs dayly with his ownebody. The Pellican, when any of her young ones are hurt of a Serpent, rather then they should die, shee will pierce her brest, and giue them sucke, and nourish them: So Christ Iesus rather then wee should perish, (so tenderly hee loues vs) was content to lay downe his life for vs, that so we might feede vpon his body, and bloud to eternall life: Oh therefore let all of vs [Page 96]highly account of this loue of Christ, embrace it, and be thank­full for it: otherwise our case is miserable, we are but dead per­sons, and haue no spirituall life in vs; nay wee should vtterly sterue, and pine away without it.

The second element is Wine, which Christ tooke into his hands, as may bee gathered out of these words, He tooke the Cup wherein the wine was: for no man will dare to say that the cuppe was empty, seeing our Sauiour Christ saith,Mar. 26.29 Luk 22.18 I Will not drinke of the fruite of the Vine any more, till the Kingdome of God shall come. Wine then was the second element:Cyprian. lib. 2. Epistola 3. contrary to the Aqua­rij, who supposed water to be in the cuppe: contrary to the La­ctei that vsed Milke in stead of [Page 97]Wine,Idem, de consecrat. distinct. 2. Can. Alexander the first caused this mingling of water with wine. & the Papists that min­gle water with Wine, and that so absolutely and necessarily, that they condemne those who do not receiue it after the same manner: but herein they ouer­throw themselues: First, be­cause they goe against the ex­ample of Christ. Secondly, be­cause they ouerthrow the exam­ple by denying the vse of pure Wine.

More might bee alledged to confute their practises; but o­thers haue well dealt therein & our purpose is to handle those things that be positiuely layd downe.

Wine, this second Element, signifieth the blood of Christ,Metony­mice. and offereth it to the eye of Faith: This also we vnderstand to bee the Cup figuratiuely, ap­plied [Page 98]and giuen to Christs Dis­ciples for their refreshing, &c. For as wine is to the body, so the blood of Christ is a refresh­ing to the soule: And whereas Christ tooke, and gaue not one­ly the bread, but also the wine, we learne, That

Christ is a full Redeemer:Doct. His blood doth purge vs from all iniquity.1. Ioh. 1.7. This is the confession of the foure beasts, and foure & twenty Elders, who fall downe before the Lambe,Reu. 5.8.9. Thou hast re­deemed vs to God by thy blood, out of euery Kindred, and Tongue, and People, and Nation. And so he is an al-sufficient ransome for vs,1. Tim. 2.6. of greater power to deliuer vs from sinne, then Adam was to bring vs into sinne.

Take notice of the slauery & bondage wherein wee were hol­den [Page 99]as captiues; and the fulnesse of our redemption by Christ will plainely appeare.

First,Col. 1.13. generally wee were in bondage to the whole power of darkenesse, in such a manner, that all our spirituall enemies had command ouer vs.

Secondly, more particularly we were in bondage: first to sin, for so saith the Apostle,Rom. 6. [...]6. His ser­uants we are to whom we obey, whether it be of sinne, &c. A­gaine, I am carnall,Rom. 7.14. sold vnder sinne. And S. Peter telleth vs of some that Promise others liberty, and are themselues seruants of cor­ruption: For (saith he) of whom­soeuer a man is ouercome, 2 Pet. 2.19. euen vn­to the same he is in bondage.

2 Wee were in bondage to the whole law, which exacted at our hands perfect obedience; [Page 100]but Christ (saith the Apostle) came to redeem them that were vnder the law.Gal. 4.5.

3 We were slaues to eternal death, as God testified to Adam, In that day that thou shalt eate ther­of, Gen. 2.17. thou shalt dye the death: And S. Iohn saith,1. Ioh. 3.14 We know that we are translated from death, &c.

4 Wee were in bondage vn­der Satan, so long as we were the children of disobedience, Ephe. 2.2. he wroght in vs: 2. Tim. 2.25 Wee were in his snare, and taken at his will.

5 We were slaues to hell and condemnation, beeing by nature the children of wrath. Ephe. 2.3.

There was neuer any slauery or bondage like this: The bon­dage of the Israelites vnder Pha­raoh; Exo. 1.11.14. Of the seuenty Kings vn­der Adoni-bezeck; Iudg. 1.7. Of Sampson vnder the Philistines, Iudge. 16.21. bound with [Page 101]fetters, and made to grinde like a horse; Of Zedekiah vnder the King of Babell, who put out his eyes, bound him with chatnes, car­ried him to Babell,Ier. 52.11. and put him in prison till the day of his death; and of the beleeuing Christians vn­der the barbarous Turke, Metellus Sequanus. Botholome-Casas a Bi­shop in Spaine. Mr. White in his way to the Church. digres. 50. and blood-sucking Spaniard: these particulars are grieuous to bee borne, but to this spirituall cap­tiuitie they are nothing: For in these the very soule is sore vex­ed. This was our slauery, and from this hath Christ redeemed vs, and that not in part, but ful­ly, from the power of darkenesse vnto the light: hee gaue vs the voyce of his Gospell to enligh­ten our vnderstandings,Luk. 4.18. & prea­ched deliuerance to vs poore captiues. 2. Hee redeemed vs from sinne vnto holinesse,Iohn 14. by [Page 102]leauing behinde him his com­forter in his Disciples, for our instruction, and regenerating vs by his blessed Spirit. 3. From the power of the Law; he perfor­med most exact and absolute o­bedience thereunto. Lastly, from Satan, and eternall death, by paying a price, by giuing himselfe a ransome, by yeelding to the death of the Crosse, and suffering the sharpest sorrowes, and deepest agonies thereupon. Thus Christ Iesus by the brui­sing of his body, and the losse of his blood, is become our perfect and full Redeemer.

Vse 1 1 In that Christ Iesus tooke both bread and wine, did whol­ly bestow himselfe, and became our full redeemer: this may teach vs worthily to esteeme so great a benefit, and to magnifie [Page 103]the Name of God, who hath done so great things for vs, say­ing with Zacharie, Luk. 1.68.69. Blessed be the Lord God of Isaael, who hath visi­ted and redeemed his people: And certainly howsoeuer this benefit bee esteemed of carnall men nothing worth, yet they that haue once tasted the sweetnesse therof, do contemne the wealth of all the world, and count it but dung in comparison of it. And therefore they are carefull to stand fast in that liberty where­with Christ hath made them free, Gal. 5.1. and hauing once escaped from the filthinesse of the world, they are loath to be entangled again therein.2. Pet. 2.20

Vse 2 2 This may teach vs obedi­ence to our Sauiour Christ: Hee hath bought vs with a price, 1. Cor. 6.20. let vs therefore glorifie God in our body, [Page 104]and spirit: Great is the benefit we haue receiued by the shedding of his blood, much duty therefore wee owe vnto him: Hee hath looked on the poore estate of his ser­uants. Let vs therefore with the Prophet Dauid, cry vnto him, Behold, Ps. 116.16. I am thy seruant, and the sonne of thine hand-maid. He be­ing the spotlesse and immacu­late Lamb, suffered not for him­selfe but for vs: Let vs therefore carefully auoyde sinne,Gal. 5 24. and cru­cifie the flesh with the lusts thereof.

Againe, in that Christ tooke bread, & then wine, both bread and wine. We learne, That

In Christ is full and perfect nourishment:Doctr. 3. for as bread and wine are the ful nourishment of the body, so the body & blood of Christ are the ful, and perfect [Page 105]nourishment of the soule of e­uery beleeuer. Hence could the Prophet Dauid say,Ps. 114.15. Bread is gi­uen to strengthen the heart, and Wine to nourish it. No man can desire more, this is full nourish­ment. Wisedome also calleth for the simple, and those that want vnderstanding, Come, I haue furnished my Table, Pro. 9.2.5. eate of my bread, and drinke of the wine that I haue mingled. Here is also full nourishment, and a Table richly furnished with good cheere: But our Sauiour who is the wisedome of his Father, in plaine tearmes speaketh of him­selfe, Ho euery one that thirsteth, &c. Is. 55.1.2. Why doe you spend your mo­ney on that which is not bread? Come, buy, and eate that which is good, and let your soule delight it selfe in fatnesse, and drinke yee of [Page 106]the Cup that I shall giue, it shall bee be in you a well of water springing vp to euerlasting life: Ioh. 4.14. so as you neither shall hunger nor thirst any more. Heere then wee see that Christ is perfect nourish­ment.

Ob. But how is Christ per­fect nourishment,Obiect. when as they that haue tasted of his sweet­nesse, hunger and thirst after him the more?

I answer, that it is true, the more a man feeles Christ,Sol. the more he desires to bee possessed of Christ; and the more grace he hath, the lesse hee thinkes hee hath. But for hunger and thirst, wee must vnderstand them, ei­ther for want of meate & drink, or as desire after meate and drinke: Now hee that hath ta­sted of Christs merits, and felt [Page 107]the sweetnesse of his body and blood, shall neuer hunger and thirst; that is, shall neuer want, or be so wholly destitute as hee was before he tasted, though in the meane time he may be said to hunger and thirst, touching his desire of Christ: and yet no sooner shall hee desire,Note. but hee shall bee releeued and refreshed; for Christ (whom he hath tasted already) shall be in him a Foun­taine springing, and ready to satisfie him in the midst of his desire.

1 This may teach vs to hun­ger and thirst after Christ Iesus,Vse 1. beeing vnto our soules both bread and drinke; and to labour for a sense and feeling of both. Men that are punished with pe­nury, and want of foode, meate, drinke, bread, &c. they are mar­uailously [Page 108]griped and pained at the bottome of their stomacke, they will not sticke to goe farre to market to buy their prouisi­on; yea, the paine of hunger is so great, that we reade of some, who against nature haue eaten their owne children, and the flesh of their owne armes▪ But the truth is, the most of vs are not acquainted with this spiri­tuall hunger and thirst: wee are like the Gadarens, that would haue more swine and hogges, and lesse of Christ; or like the Israelites, that hunger after the flesh pots of Egypt, the things of this life, worldly meates and drinkes, which shall perish with the vse thereof; and after riches, and wealth,Isa. 5. how wee may ioyne house to house, land to land: If it were not so we should feele the want of Christ our foode: [Page 109]we would not loath it, as the Is­raelites did their Manna: wee would not keepe away from it, though it were further off vs then it is; wee would trauaile to it, and buy it, seeing it is offered freely without money or money worth. Oh therefore,Isa. 55. if we looke to bee saued, and to taste how sweete Iesus Christ it; let vs la­bour for this hunger and thirst after him: For vnlesse wee bee touched with the feeling of our owne wants: 2. grieuously pai­ned for it: 3. and vehemently long after Christ, hee will neuer be our foode and nourishment.

2 This may also serue for the consolation & comfort of Gods children, if they eare this bread,Vse. and drinke this wine; that is, if they be partakers of Christ by faith, then they shall obtaine with Christ, all things else; re­mission [Page 110]of sinnes, peace of con­science, wealth, length of daies, grace, and glory. THey shall drinke to satisfie, and shall not returne to former drouth; for Out of their belly shall flow ri­uers of water:Ioh. 7.38. they shall eate, till they be able to say with the holy man,Pro. 30.8. Lord I thanke thee, thou hast fed me with food con­uenient for mee: They shall so feede vpon Christ, as that there shall bee a store-house of foode▪ and a fountaine of liuing water within them.

3 It may be, that sometimes they may finde cause to cry with the holy men of God, in the sense of Gods wrath, O my lean­nesse, my leannesse, I am pained at the very heart! or I am like the drouth in Summer, parched as the ground, and scorched for want of [Page 111]moysture! yet here is comfort in this misery, that Christ is in thē, their bread & wine, their meate and drinke, that they should not perish: he is a fountaine & a treasury of liuing graces, sprin­ging vp in their harts, to refresh and reuiue them. In him dwel­leth the fulnesse of the God­head bodily,Colos. 2.9.10. and wee are com­pleate in him: Hee is that foun­taine that shall run out of the house of the Lord, Ioel 3.18. and water all the valley of Sittim: Hither they may come to take their bread out of the store-house, and to draw with ioy waters out of the wells of con­solation. Isa. 12.3. Ioh. 1.16. In Christ is all ful­nesse, for of him wee receiue grace for grace: Generally the graces of Regeneration, and in particular all other graces: 1 Peace with God, & our selues, [Page 112] Rom. 5.1. 2, Entrance, and accesse vnto the Father, Eph. 2.18. 3. The riches of wisedome, and vnder­standing, Eph. 1.8. 4. Consolation, and comfort, 2. Cor. 5. Eternall saluation, Rom. 6.23. In a word, in Christ wee are blessed with all spirituall blessings, Eph. 1.3. For of him, and through him, and for him, are all things, Rom. 11.36. And he is made of God vnto vs, Wisedome, Righteousnes, Sanctification and redemption. 1. Cor. 1.30. All these as food ne­cessary, through Christ come vnto all beleeuing Saints, in the midst of all paines and troubles of conscience for their consola­tion.

Lastly, in that Christ tooke bread, and then wine, not lea­uing the one without the other, but ioyning both together to [Page 113]make a full Supper, Learne, that

These two Elements of bread and wine,Doct. must be administred in this holy Supper. For now Christ being to depart from his Disciples, did celebrate his Sup­per on this manner, deliuering both bread and wine, and left himselfe in this respect a presi­dent and patterne for his Disci­ples, and all faithfull Ministers, to bee followed vnto the end of the world. And hauing com­manded and instituted both these, it is not for any one of vs to adde to, or take from them, or to alter, and change them; The time, or place may be alte­red for order, or comelinesse, but the elements themselues in no wise must be altered.

Vse. Here then we may see aVse. [Page 114]grosse abuse of this holy insti­tution among the Papists: these elements of bread and wine, which Christ hath ioyned to­gether, they haue put asunder, denying the wine to the Laytie, and common people; though their Massing Priests receiue both bread and wine, yet the people must not,Chron. Germa. and why? Be­cause the Chalice was too pure forsooth for the people to touch with their naked and bare fin­gers; as Pope Sixtus the first iudged: and secondly, because a Councell holden at Constance, did by a publike Law forbid the administration of the Lords Supper to the Lay people vnder both kindes, when notwithstan­ding the commandement of Christ is farre otherwise.

Ob. Ob. But the Papists say, that [Page 115]in receiuing of bread, wee must consider Christ his blood as in the veines, and therefore when men receiue bread signifying the body, they receiue blood al­so contained in the veines there­of.

Sol. Sol. But I answer; in the Lords Supper wee receiue Christ, not as in a maunger or walking on the earth, but we receiue Christ as nayled on the Crosse, his bo­dy broken, and his blood pow­red forth and shed abroad; wee must not then receiue Christ as whole, but as he is wounded and pierced: and thus wee haue the blood of Christ, not in the veines, but powred forth, and so it must be receiued.

Ob. Ob. but there must be a diffe­rence betweene the Clergy and the Laytie; the Clergy must re­ceiue [Page 116]both, but not the Lay peo­ple. Sol. Sol. This is false; for in re­spect of Christ & the couenant, all haue equall title and right to him; which maketh the Apo­stle Paule say, There is neither Iew nor Grecian, Gal. 3.28. bond nor free, male nor female, but all are one in Christ Iesus: and therefore con­sequently all, both Minister and people, haue an equall right to bread and wine, the signes whereby Christ his body and blood are represented.

Q. Quest. How differeth this bread and wine from our bread and wine, which wee vse at our ordi­nary Tables?

Sol. Sol. Surely, the difference stands not in the substāce, quan­tity, or quality, but onely in the vse, and signification, in that these by vertue of Gods institu­tion, [Page 117]doe (besides their naturall vse) signifie the body and blood of Christ, and are instruments for the conueyance of him vnto our soules. Thus much of the elements of Bread and Wine, the matter whereon Christs Supper was instituted.

He tooke bread, &c. The man­ner of the institution followeth, wherein we noted the action of Christ, and secondly his words. The actions are, 1. Taking, 2. Blessing, 3. Breaking, and powring, &c. 4. Giuing.

The first action expressed, is taking, He tooke bread into his hands;Doct. from whence we take no­tice of the vnspeakable loue of God towards Mankinde, in pro­uiding a Mediator and Redee­mer for man, being in extreame misery: For by this action of ta­king [Page 118]Bread and wine, is signi­ed that action of God, the Fa­ther, whereby hee set apart his Sonne from all eternity, to bee a mercifull Mediator betwixt God and man: And for this cause it is said, that God the Father hath sealed him,Ioh. 6.27. that is, made him fit, authenticall & al-sufficient for this office. As money first is sealed, and stam­ped, & then goeth for paiment; so Christ was sealed, stamped, and appointed for this end. This is that inestimable gift of God mentioned by S. Iohn, Hee gaue his onely begotten Sonne; Ioh. 3.16. that is, he tooke him, and then gaue him for a Mediator, that whoso­euer beleeueth in him should not perish, but haue euerlasting life.

Thus then we see that God cō ­mendeth his loue to vs,Rom. 5.7.8 in giuing [Page 119]his Christ to dye for vs.

The ground of this vnspeak­able loue is in God himselfe:Reason he saw nothing in vs that could be the moouing cause of this so boundlesse & bottomlesse loue, but the cause was in himselfe, and may bee his owne pleasure, and good will.Deut. 7.7.8. The Lord (saith Moses) did not set his loue vpon vs, or chuse vs, because wee were more in number then any people, &c. but because he loued vs.

Vse 1 1. This may teach vs to la­bour that wee may bee affected with this so immeasurable, infi­nite, and incomparable loue of God the Father,Ps. 103.13. Isai 49.15. farre excelling the loue of naturall Parents: What father would take his son and giue him as a possession to his chiefest friend? But to take his son, his heire, and eldest son; [Page 120]nay, his onely Son, and giue him to his enemy; yea, to giue him to death for his enemy: this is a loue beyond all loues, and may astonish all Angells and men. Great was the loue of Abraham towards God, that so comman­ded his naturall affections, as to offer vp his sonne Isaac at the commandement of the Lord vnto death, hauing but one son giuen him by a speciall fauour to comfort his age, and him whom he loued, being vertuous, and religious, when hee had no hope to haue any more sonnes, and this beeing the sonne of the promise, in whom both himselfe and the whole world should be saued; that this child should not be banished from him, but put to death and killed, not be­fore his face, but with his owne [Page 121]hands; this was a great loue for flesh and blood to fall into. But yet farre greater is the loue of God towards vs, who louing Christ a thousand times more then Abraham could loue Isaac, because betweene heauenly and earthly things there is no com­parison, that God (I say) should deliuer him vp, not to the whip, but to the gibbet; not by com­mandement as Abraham did, but of his meer and voluntary loue; not into the hands of them that sorrowed to see him afflicted, but into the hands of butchers, that cared not how cruelly they dealt with him: and this not for his friends as Abraham did, who was called the friend of God, but for traytors, that wold haue pulled the Lord out of his owne seate: This doth wonder­fully [Page 122]set forth the loue of God: the fulnesse of it, and depth of it, being not to be comprehended of all the hearts of men ioyned in one, though euery one of thē were wiser then Solomon. Let this loue beget loue in vs again, that there may bee a reflection of our loue in some measure; we cannot but requite loue for loue.

Vse 2 2 Seeing God was content to take his Sonne, to giue him, yea, to marke and seale him to become our Sauiour: This must teach vs to be content to suffer our selues to be marked and sea­led for his glory, and the good of his Church. God set apart and sealed his owne Sonne for our glory, that wee might be redee­med from shame, and bee glori­fied in the heauens: Now he as­keth [Page 123]nothing at our hands for this his great fauour and loue, but that wee would suffer our selues to bee sealed and marked with the seale and marke of Christianity, and so an­swerably glorifie him, and doe good to his Church: In this re­spect Paule exhorteth vs, yea entreateth and beseecheth vs to giue vp our bodies as holy, Rom. 12. and li­uing sacrifices acceptable to God. But notwithstanding all this, it is farre otherwise with most of vs; Gods seale and marke is wome out, wee beare but onely the name of Christians, suffe­ring our selues to bee marked & sealed with the markes and seals of the Diuell; we abound in most sinnes, in pride,Gal. 5.19.20.21.22. in vanity of our minde, in selfe-loue, couetous­nesse, drunkennesse, ignorance, [Page 124]whoredome, prophanation of the Sabbath, lying, swearing, &c. These are the markes of the Diuell, and by them will hee marke vs, as his owne for euer, if we doe not repent. Oh there­fore, if wee would auoyd his snares, and the eternal torments in hell; if wee would bee sealed of God vnto glory, let vs take heed of these markes and seales of the Diuell, and receiue Gods seales of an holy and godly life.

Vse 3 3 Seeing God the Father hath taken, and bestowed his onely Sonne vpon vs to be our Medi­atour and redeemer:

Here then is comfort to those that are redeemed of Christ, notwithstanding al their afflicti­ons, and their tortures for sins: God hath giuen his Sonne to the death, that they might liue: [Page 125]so as when they offer Christ to him, hee cannot but haue pitty on them. As Pilate presented Christ whipped to the Iewes, with his Behold the man, to moue compassion, so must they pre­sēt Christ crucified to the Lord, to moue his compassion; to thē: Behold what thine owne hand hath done to thine own son, and say, It is enough. 2 Action, v. 24. He gaue thankes. In the Euange­lists it is said: He blessed the bread & wine; not that Christ thereby through a secret vertue in him­selfe, did consecrate, and trans­substantiate the bread and wine into his body and blood: but rather the word, Blesse, [...] doth sig­nifie a praier, made by Christ, to his Father, for the sanctifying & blessing the significant Crea­tures that hee had in his hand; [Page 126]and his thankesgiuing for them, so doth Erasmus turne the words.Mat. 26.27 Luk. 22.17 The other Euangelists Mathew and Luke, and so Paule in this place, make the words Blessing, and Giuing of thankes to signifie the same thing. Much deceiued are the Papists, the e­nemies to sound and sauing do­ctrine, that ground their con­secration and meanes of trans­substantiation vpon this action of Christ: He gaue thankes.

To giue thankes, or to blesse God, was a commendable cu­stome of the ancient Iewes: they gaue thankes before and after meate: which custome our Sa­uiour followeth in his Gospell, He tooke bread, and gaue thankes. It is also the vse and custome of the neotericall and later Iewes,Rab. Kim. to call vpon God for a blessing [Page 127]vpon their Passeouer; and of all Christians to desire God to blesse the table and the meare thereon; not that any thing is vncleane in it owne nature, as the Manichees held; or that the euill spirits are mingled among the creatures,Orientales et Itali. as they of the Ea­sterne Countrey imagine, which defend the sprinkling of holy water: for the creature of God is good, because all which God made is good; but it is our own corruption & sin which defileth the creature. Prayer therefore before the receiuing thereof is necessary, that it may be sancti­fied, and made wholesome for our vse, and that wee may vse them soberly and moderately. Hence we learne, first that,Doct.

It is the duty of Christians to supplicate, and make requests [Page 128]to God for a blessing vpon the Sacrament, or any creature they are about to receiue and taste. Our Sauiour would not venture vpon his Supper, till such time as he had desired of God a bles­sing vpon it, for that vse he insti­tuted it. And it may be gathe­red from Paules words, The Cup of Blessing which wee blesse, 1. Cor. 10.16. &c. that the Apostle made requests to God for the sanctifying of the Sacrament to this end, that it might be a Communion. And in all things wee must call vpon God for a blessing: It is not for vs to eate our meate till we de­sire God first to sanctifie it. The people of Israel would not eate till Samuel came to blesse the Sacrifice: 1. Sam. 9.13 And the Apostle saith, that E­uery thing is sanctified by the word and prayer. 1. Tim. 4.5.

[Page 129] The reason of it is because without the blessing of the Lord vpon the blessing of the Lord vpon the Creature,Reason. a se­cret curse goeth with it, which stickes as close vnto it, as the Leprosie vnto Gehazi; and ma­keth all fulnesse to become a preparing of them that are full to the day of slaughter: Ier. 12.3. Albeit things increase vpon them as they would, yet their fulnesse becommeth a very poyson to them, their very ease slayeth them, and their prosperity destroyeth them. Pro. 1.32.

Ob.But I see such as vse nei­ther prayer nor supplication,Ob. nor any good meanes, prosper; and all their estate by robbing, stealing, oppressing, vsury, ga­ming, false wares, or false weights, yea all Creatures that are in their hands, seeme to bee [Page 130]sanctified of God, and to haue power in them vnto such per­sons: or else how could they liue by them?

We must distinguish be­tweene the things themselues;Sol. and the manner of possessing, and enioying of them; the Crea­tures themselues by a generall word of God are sanctified, and set apart by God to feede, and maintaine good and bad, aswell the wicked as the godly: euen as the Sun, and raine, shines, and falls vpon the iust, and vniust; the wickednesse of a particular person cannot alter Gods ge­nerall decree. But if we consi­der the manner of possessing, and enioying the Creatures, that is not sanctified: because the person is not in Christ, who restores our right vnto vs, and [Page 131]then he is but an vsurper, and bankrupt that possesseth the Creatures, but hath no right thereunto. 2. As his person, so his course is accused; for the onely way to get a blessing from God on the Creatures, is to vse Gods meanes, who hath commanded to seeke vnto him for it. 3. Though he hath the Creatures, yet if Gods word proceede not out of his mouth to sanctifie them, they will ra­ther become his death then life; his bread shall be as poyson, and rats-bane within his bowells, be­because he possesseth it without Gods promise and blessing.

How can that bee,Ob. I ne­uer saw any such thing?

Many poysons are long a working,Sol. but the end of such is death, and the more slowly they [Page 132]worke, they more slily, and cer­tainly they kill.

And if the Lord doth not in­uert the order that he hath set in nature, by cursing the parti­cular Creature, be sure he hath in his iustice reserued a curse for the vniust person, and he shall not auoyde it.

Vse 1 1. This may serue to reproue such as rush vpon the Lords Supper without prayer to the Lord for a blessing vpon it; they may receiue the outward ele­ments of bread and wine, to heape vpon them temporall iudgements in this life, & with­out repentance eternall punish­ments in the life to come; but the Lord Iesus they can neuer receiue. Whatsoeuer is blessed vnto any man, must first be san­ctified by the word and prayer, [Page 133]and so must this Sacrament: o­therwise it turneth to the con­demnation of the vnworthy re­ceiuer. 2. All those may bee iustly taxed that fall vpon their meate and drinke, and forget to call vpon God by prayer to san­ctifie them: It might bee iust with the Lord, that these Crea­tures should either choak them, or poyson them; to teach all, and euery rauenous, and vnman­nerly person, to remember his duty in this kind. But let them scorne the practise of prayer to God in this case, and bee asha­med of such an heauenly duty; yet I dare bee bold to tell them from the words of the Apostle, that al things shalbe vnto them impure and vncleane: Tit. 1.15. they may receiue the Creatures onely as the fruits of Gods generall pro­uidence, [Page 134]and power, whereby hee sustaineth them, the bruite beasts, the senselesse Creatures, nay the very substance of the diuells themselues: But not as the gifts of God in Christ a pro­uident Father, nor as tokens of his speciall loue; and therefore although the wicked man, and oppressing Tyrant beare him­selfe vpon the loue of God, be­cause all things succeed with him, and he thriues in his pro­iects, yet in truth hee hath no more cause, then the diuell him­selfe hath, because he is the God of the world, and Prince of the aire, mightily ruling in such dis­obedient children: nay he may haue bread, and yet want the staffe of bread; put on cloathes, but not bee warme; get riches, but want the fruition; earne wa­ges, [Page 135]but put them into a broken bagge;Hag. 1.5.6 and while the flesh is be­twixt his teeth, before it be chewed, the wrath of the Lord may be kind­led againsh him, and hee may bee smitten with an exceeding plague. Nu. 11.33.

Vse 2 2. This may teach vs to im­portune the Lord with our prayers, for a blessing vpon his Creatures when they are before vs; for if we regard the meanes, more then Gods blessing vpon the meanes, and so morning & euening, and vpon all occasions (when the Creature is offered) neglect our duty, the Lord may lay a sensible curse vpon our per­sons and estates, either in our owne time, or in the time of our heires, and take away from vs the comfort of his Crea­tures.

Oh therefore let vs consider [Page 136]that Gods blessing maketh rich, Pro. 10.22. that it giueth wel-being to our soules, a comfortable vse of all Gods Creatures; that it giueth force and vertue to the Crea­ture, and is the prop and stay of both soule and body; and then we cannot but mooue God by our prayers, and make our sup­plications and requests dayly knowne vnto him.Phil. 4.6.

Hee gaue thankes. Here learne againe, That

Thanksgiuing is a seruice, that Christians owe vnto God.Doct. This is manifest in the word of God, 1. by Testimonies; 2. by Exam­ples. 1. by Testimonies, Let vs offer the sacrifice of praise al­waies to God:Heb. 13.15 Psal. 147.1. It is a pleasant thing, and praise is comely:Psa. 33.1. It becommeth vpright men to bee thankfull:Phil. 4.6. Let your requests bee [Page 137]shewed vnto God in prayer and supplication, with giuing of thanks: In al things giue thanks,1. Thes. 5.18. &c. 2. By Examples, Melchize­deck after Abrahams victory slac­ked not this seruice,Gen. 14.20 but gaue thankes vnto God:Exod. 15.1 Moses com­posed a song after the deliue­rance of the Israelites from the Egyptians, and out of the Red sea. Deborah and Barak gaue thanks to God when Sisera was ouerthrowne.Iudg. 5.1. 1 Sam. 2.2. Hannah praised God for her sonne:Isa. 38.9. and Heze­kiah also, for his deliuery from the gates of death.Ionas. 2.9. Ionas sacrificed to the Lord with the voyce of thanksgiuing, accor­ding to that he had vowed: and the Samaritan returned backe to giue God thankes.Luk. 17.15 All these shew clearly, how requisite this seruice of thanksgiuing vnto [Page 138]God is, if either wee will harken to the testimonies and exhorta­tions of the holy Ghost, or doe as wee haue the Saints of God, or our blessed Sauiour for ex­ample. Reasons of this point.

Reas. 1 1 It is a seemly thing to giue thankes,Psal. 92.1. and a good thing to praise Gods Name, as the Pro­phet saith.

Reas. 2 2 It is all that God requires at our hands,Psa. 116.12 13. and all that wee are able to doe, and yet as little as we can doe.

Reas. 3 3 It is Gods Commande­ment, Call vpon me,Psa. 50.15. &c. I will deliuer thee, and thou shalt glo­rifie me. And to this may be re­ferred that of the Lord to the people of Israel, Deut. 8.10 When being come into the Land, and hast eaten and filled thy selfe, thou shalt blesse the Lord thy God.

[Page 139] Reas. 4 4 To giue thanks is pleasing to the Lord; satisfieth and con­tenteth him for blessings recei­ued, and is a meanes to prouoke him vnto further liberality.

Vse 1 Vse 1. This then may reproue two sorts of people; 1. Those that are altogether vnthankfull. 2. Those that giue thanks negli­gently, and after a slouenly man­ner, or for things that are sins, and not thankes-worthy.

1 Here are reprooued all vn­thankfull persons:Luk. 71.8 Such when they are any way pinched, they can craue at the hands of God for present help, but when they haue gottē their desires, they are like the nine Lepers, that went away vnthankfull. Men can re­ceiue multitude of mercies, and pay neuer a dramme of thankes; as if God by duty were bound [Page 140]to giue them gifts, and they by a kinde of Lordlinesse should forget him; in so much, that nowadayes it is come to passe, that some sit downe to their ta­bles like bruite beasts, and so rise vp againe, neuer considering the Authour of their meate and drinke, and the seruice and debt they owe for them. Others, in steede of thankes, diminish and lessen the worth of Gods bles­sings, as the Israelites who despi­sed the good and pleasant land.Psal. 106.24. Others passe by the fauours of God, and neuer take notice of them, as of Gods fauours, but rather as gifts of Nature: so do all Atheists, and Naturalists. O­thers account Gods blessings as curses vnto them; many wicked fathers when their children (who are Gods blessings) will not doe [Page 141]as they would haue them, are ready to say, they are curses and plagues to them: and so doe many maisters speake of their Seruants, and their Cattell. The Israelites, whom God wonder­fully blessed, when the least dan­ger appeared vnto them, made no reckoning of Gods blessings, but esteemed death better in E­gypt, Exod. 16.3 then life in the wildernesse vnder Gods protection. And now many accuse the preaching of Gods true Word, as the seed of sedition, and the cause of di­uision, and say, That there was neuer good world since so much preaching came in.

If this sinne of vnthankfulnes may be charged vpon any peo­ple, then most of all vpon vs, to whom God hath beene richest in bountifull bestowing of his [Page 142]fauours: He hath beene with vs early and late;Lam. 3.23 he hath renewed his mercies euery morning vp­pon vs; hee hath giuen vs gifts priuate, publike, secret, open, at home, and abroad, in company, and alone, naturall, spirituall, temporall, politicall, &c. But what haue we rendred vnto the Lord for all these his benefits? Alas, we haue beene vnmindfull of the Lords goodnesse,1 Chro. 32.25. and ac­cording to the reward bestow­ed: The song of praise and thanksgiuing is either as a strāge and dainty song vnto vs, which wee cannot tune; or an harsh and vnpleasant song, wherein we haue no delight.

Secondly, such may iustly bee reproued, who giue thankes for­mallie, carelesly, or sinfully, Some giue thankes, not vnto [Page 143]God, but vnto some Saints, as the Papists. Some giue thanks to God, as women when they meete together doe, for other mens children; You haue a faire child, God be thanked, and not a word more must be added, lest they should be thought too pre­cise, and to smell of the purity. Some giue thanks to God for his blessings, but with all they runne a large discourse of themselues, I thanke God for it; but if I had not laboured hard for it, & taken great paines about it, I could neuer haue compassed [...]. These sacrifice to their nets. Hab. 1.16.

Some giue thankes after the fashion of little children, who as they must bee called vpon to say, I thanke you, or to make a [...]egge: so when they do it, it is [...] a kind of hast, with a looke a­nother [Page 124]way, as hauing more mind of their play, then of their thankes. Some thanke God for that they neuer had; such be the boasting Hypocrites, that say they are holier then other men: such were the Pharises, I thanke God I am no extortioner, vniust, &c. Luk. 18.11 They praise God with their lips, but their hearts are farre off. Some thank God for that which hee euer punished in whom hee found it; namely, for their wic­ked practises: as the adulterer, he giueth thankes when he hath satisfied his lust; and so doth the thiefe when hee hath obtained his prey, &c.

Some giue thankes for their saluation, but they must merit it, and winne it by their workes; these are the Papists, that giue thankes to God for that which [Page 145]they doe themselues; This is needlesse: and some giue thanks to God for their ignorance and want of knowledge, as the vul­gar people, that thank God they can say their prayers, which are the ten Commandements, and the Creed, that haue not a word of prayer in them. All these are cold, superficiall, and sinfull thanks, and the Lord taketh no delight in them.

Vse 2 2 This may teach vs to fall into a ferious consideration of Gods fauour towards vs, that so wee may prouoke our soules to say with Dauid, My soule, praise thou the Lord, Psal. 103.1 and all that is with­in me, praise his holy Name. And that we might bee stirred vp to this dutie, let vs take notice of these meanes:

1 The mercies of God in all [Page 146]their rankes, spirituall, tempo­rall, naturall, ciuill, publike, pri­uate, &c. and thou shalt finde the least of them immeasurable, and of an infinite price. Thus did the Prophet, hee set a price vpon Gods mercies as farre as hee could diue into them; but when he could not reach to the bottome of the least of Gods mercies in particular towards himselfe, then he breakes out in­to these gratulatory tearmes: What shall I giue vnto the Lord for all his benefits towards me? Psa. 119.12.13.14. I will take the cup of saluation, and will call vpon the Name of the Lord, I will pay my vowes, &c.

2 Remember thy selfe, how miserable thou art without Gods fauour, and mercy: and how soone (if thou art in health, wealth, strength, &c.) thou maist [Page 147]bee depriued, and le [...]t destitute through ingratitude.

3 Consider thou art not wor­thy the least of Gods mercies, as Iacob did, Lord I am lesse then the least of all thy mercies, Gen. 32.10 and lo­ [...]ing kindnesses thou hast shewne me. We cannot merit any mer­cie.

4 Consider Gods readinesse to giue, when we call in our pre­sent exigents and wants, if wee demand, and call in faith with­out wauering: Let vs all consi­der these things aright, and we shall find them to be good helps vnto vs for the praising of God.

To conclude, seeing God at this time offereth his Son Christ to our soules to taste, and feede vpon by faith, in whom is wrap­ped the whole storehouse of Gods fauours, and mercies: let [Page 148]this especially, yea more then al other mercies of the Lord, pro­uoke our thankfulnes vnto him. It is the greatest gift that euer God vouchsafed to giue, and therefore requireth our greatest thanks, and praises to the Lord.

3 Action, He brake the bread, and powred the wine: some vn­derstand this to bee the distribu­tion of the signes; but surely it it is otherwise, for hee did first break the bread, and then powre the wine, that he might fitly di­stribute the parts. But to let passe this errour, and that of the Papists,The De­cree of Pope Ser­gius, Anno 700. who make a threefold partition in the breaking of bread; giuing, and offering the first to God and the Saints; the second to those that are among them; and the third to the sicke, when their necessity [Page 149]requireth: wee will handle this Doctrine from this, that Christ brake bread, and powred wine, That

Christ tooke not onely our nature vpon him,Doct. but hee also suffered death for vs; his body was broken, and his blood shed, as appeares by the signes of thē; hee brake bread, and powred wine.Isa. 53.5. Hee was wounded for our transgressions, and broken for our sins: and againe,Ephe. 1.7. Heb. 9.12. 1. Pet. 1.19. Without shed­ding of his blood, no remission of sinnes: and, By his blood is obtai­ned eternall redemption for vs. Bitter and vehement were those tortures and pangs that Christ suffered, as may appeare in di­uers respects.

First, in respect of the burden of the sins of all beleeuers, yea, of all the whole world, that was [Page 150]laid vpon his backe at the same time: if the Prophet Dauid com­plaine of his groueling, that hee went as a man crooked vnder his owne particular sinnes,Isa. 53.5.9. 2. Cor. 5.21 Heb. 9.14. 1. Pet. 2.24 how much more might our Sauiour complaine, when not his owne sinnes, for he was innocent, but the sinnes of all the world were vpon his backe at once?

2 In respect of those vnwor­thy things, that hee suffered. 1. All sorts of men had a fling at him, Prince and people, Iew and Gentile, male and female, stran­gers, and his acquaintance, his friends forsooke him,Mat. 26.56 and fled: his good name was wounded with blasphemies, and his per­son rewarded with shamefull in­dignities; the high Priests scof­fed, the passengers wagged their head, the souldiers flouted him, [Page 151]nay, the very Theefe on the crosse, could with his last breath blaspheme him.

2 All the senses and mem­bers of his body suffered: his head was woūded with a crown of thornes: his face was defiled with the filthy spittings of the Iewes: his eyes were darkened and dimmed to behold the cru­elties of his tormentors: his eares were wounded to heare their curses and blasphemies: His mouth was put out of taste with gall and vineger: his hands and his feete were digged with nailes his sides and his heart were pierced with a speare.

3. Al wrong was offered to him, the souldiers stripped him of his apparrell, and shared them be­fore his face,Mat. 28.41 & 39.40. in stead whereof they clothed him with scorneful [Page 152]kingly robes, a reede was put into his hand in stead of a Scep­ter, viniger mixed with gall was giuen him to drinke, and he was led away as a sheepe to the slaughter, where betweene two theeues, as the chiefe of all sin­ners, he was crucified.

3. In respect of the death and passion it selfe, which was euer accounted, shamefull, accursed, painefull. Shamefull, because it was euer inflicted vpon ser­uants, and slaues, and such as had dishonested their kindred by vile, and outragious offences. Accursed, Deu. 21.23 Gal. 3.13. beecause God him­selfe did brand it with a curse, as a spectacle of horrible malediction: Painefull, because thereon he was racked, torne, & his ioynts stretched: besides his suffering continued, for leysurely by little, [Page 153]and little, and with much lin­gring (the blood distilling out of the wounds of his hands and feete, and other parts of his bo­dy that were pierced with a speare;) and amidst most horri­ble paine of hunger, and thirst, he finished his life.

4. In respect of his conflict, and his wrastling with Gods wrath. He trod the wine-presse of his fiercenesse, and wrath of the Almighty God: By reason whereof, 1.Lu. 22.44. He sweat drops of blood, that tricked downe to the ground: 2. Hee made strong cries to his Father, that if it were possible, the Cup might passe from him: 3. An Angell was sent from heauen to comfort him. Luk. 22.43 4. Hee inwardly felt that which made all the rest seeme nothing in comparison of it, namely his [Page 154]heart surprized with a sudden feare, that God had forsaken him:Mat. 27.46 My God, my God, why hast thou forsaken me? Thus the Son of God suffered vnsufferable paines, and torments: when he was thus punished both in soule, and body: But why did he suffer his body to be broken, and his blood to be shed?

Reas. 1 1. That the foretellings of the Prophets might be fulfilled:the Prophet Isaiah doth declare all things touching this passion so fully,Isa. 53. that he seemeth rather an Euangelist, then a Prophet: The Prophet Zacharie maketh mention of the piercing of his side:Zac. 12.10. And the Prophet Dauid doth in a most liuely manner expresse the malicious hatred, the profane scoffes, the byting tauntes of beholders, the cruell [Page 155]piercing of his hands and feete,Psal. 22.8.16.17.18. the vehement straining of his body, that the bones might bee numbred; the parting of his garments, and the casting lots for his seamelesse coate.

Reas. 2 2. That the shaddowes of the types might bee remoued, as that of Isaac, Gen. 22.6. carrying the wood, bound, stript and layd vp­on the altar; and that of the brazen serpent which Moses e­rected in the wildernesse.Num. 21.8.

Reas. 3 3. That he might bee our re­deemer, and deliuer vs from the curse. If hee had not shed his blood, and beene wounded for vs, sinne would haue stucke as fast vpon vs as flesh to the bone, and eternall death should haue beene our wages.

4. That hee might be a pat­terne to all godly men,Reas. 4 who are [Page 156]willing to suffer for his sake, ne­uer to feare any kind of death, seeing he himselfe did vndergo such a death as was most igno­minious, shamefull, accursed, painefull, and grieuous. Surely this was it that made all holy Martyrs to endure all kind of punishments, that the wicked Tyrants and instruments of the diuell could lay vpon them: some of the godly had trialls of mockings,He. 11.35.36. &c. scornings, bonds, and imprisonment; others were sto­ned, others sawne asunder, o­thers slaine with the sword, &c. Yet they remained patient in all these for Christs sake, and were boldened through him to say with Ignatius, Come fire, crosse, wilde beasts,Euseb. hist. Eccle. lib. 8. Chap. 7. slaughter, tearing of bones, dismembring the parts of my body: yea, let all the [Page 157]torments of the diuell rush vpon me, so I may enioy Christ: bet­ter for me to be a Martyr then a Monarch, my loue is crucified.

Vse 1 1. This may confute the Pa­pists that hold Christs passion of small worth without their owne sufferings, merits and sa­tisfactions; they say, it serueth onely to take away originall sin, but as for other sinnes they must bee put away by the sacrifice of the masse, their merits, and suffe­rings▪ Oh blasphemie, intolle­rable, and most derogatorie from the merits of Christs pas­sion.

Ob. Did not Paul say of him­selfe,"Ob. I reioyce in my sufferings for you,Col. 1.24. and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake, which is the Church? Here the Apostle suffe­red [Page 158]for the Church.

Sol. Such sense,Sol. and meaning cannot bee gathered from this place, as they haue deuised: so [...] first, if it should be sayd, that the Apostle Paul fulfilled all the rest of Christ his afflictions, as if some part of them had not bin fulfilled in Christ, then this would follow. That something was wanting in Christs passion, and so the price of our Redemp­tion was not fully payd: This is an absurditie; the meaning is rather this: Hee fulfilled the rest of Christs afflictions: That is, he suffered with Christ, not equal­ly nor as Christ did, nor yet to adde anything to Christ his af­flictions,Phil. 3.10. but to shew the fellow­ship of his afflictions: Copula po­nitur vice causalis. Cal. And that in all his troubles and suffe­rings he had Christ as a compa­nion [Page 159]to beare a part with him: this is that the Apostle saith in diuerse places,Rom. 8.17. If wee suffer with him, we shall be glorified with him. Whatsoeuer our sufferings are, wee doe not suffer alone, but Christ suffereth with vs: And in another place,2. Cor. 1.5. The sufferings of Christ abound in vs. Our suffe­rings are not ours alone, but they are Christs as well as ours: By this that hath beene spoken wee see that the sufferings of massing Papists are of no value: And albeit they may brag of their superabundance of merits, and sufferings, which are not layd vpon them by others,Flagellarij. but by themselues in their scourg­ings, whippings, beatings, &c. yet they shal do them no good:Rom. 8.18. I account the afflictions of this present time are not worthy of the [Page 160]glory which shall bee shewed vnto vs. Let vs therefore cast off this cursed doctrine of the enemies of God, and relie vpon Christs passion and sufferings, acknow­ledging with the blessed Mar­tyr: None but Christ, Martyr Lambert. none but Christ.

Vse 2 Vse 2. This ought to breake, and bruise all our harts with godly sorrow for our sinnes: If Christ was grieued and broken for mans cause (being free from sin himselfe,) much more ought we to be greeued and broken in heart for our sinnes, which were the cause of his suffering, of the breaking of his body, and of the shedding of his blood. Men must not take pleasure in sinne, make a spott, and pastime of sinne, but mourne and lament for sinne. The Prophet Zacharie tels vs [Page 161]that the Church shall mourne for Christ:Zac. 12.10.12. They shall looke vp­pon him whom they haue pierced, and lament for him, as a father for his first borne; and mourning shall be in Ierusalem like that of Hadadrimmon in the valley of Megiddo: not for feare of punish­ment, hell, and destruction, but for sinnes whereby wee haue pierced and wounded our most blessed Sauiour. At his passion the Sun, Moone, and earth see­med to relent; how can we then to whom all the benefits of his passion redounded, bee so har­dened in heart like brasse, but be touched with compunction? Oh then let it pricke vs at the very heart to see him lie groue­ling on the ground in a bloody sweat; and let our hearts rise vp within vs at the committing of [Page 162]the least sin whatsoeuer, which hath cast him into so strange an Agonie and paine.

Vse 3 Vse 3. This must teach vs to endure many hardshipps wil­lingly, and readily for his sake; if we will be Christs disciples, Mat. 10.38. Luk. 9.23. we must take vp our crosse and follow him: If the Author and Prince of our saluation was consecrated by afflictions,Luk. 24.26. ought not Christ to suf­fer these things, and so to enter into his glory? Then ought not wee to thinke strange of suffe­rings as if some new thing hap­ned to vs;1. Pet. 4.12 but wee must submit our selues to the whippe and scourge, as the Lords appoint­ment, and so enter into fellow­ship of Christs kingdom: our Sa­uiour hath drunke to vs in the cup of his passion,Mat. 20.22 (as he sayd to the two sonnes of Zebedeus) and [Page 163]we must pledge him when occa­sion is offered, For vnto vs it is giuen, Phil. 1.29. that not onely wee should be­leeue in him, but also suffer for his sake.

4. Action, he gaue the bread and wine, intimated and gathe­red from hence, that hee sayd, Take. Hee gaue the bread and wine, and kept them not backe as the Papists do, whose Priests stand all alone at the Altar, and [...]ate, and deuoure all alone by themselues. And that which he did giue it was willingly, and with a free heart, no constraint egging and constraining him thereto. And in that Christ did thus willingly giue him­selfe, wee may obserue,Doct. That Christs suffering was a free will offering:Isay. 53.10 He made his soule an of­fering for sin, and himselfe of no [Page 164]reputation, Phil. 2.7.8. in that he humbled him­selfe, and became obedient vnto the death of the Crosse. And hee testifieth of himselfe, No man ta­keth my life from mee, but I lay it downe of my selfe. Ioh. 10.18. This willing Sacrifice may bee so noted by these circumstances. 1. When the time was at hand that hee should suffer, he tells his Disci­ples that he must go to Ierusalē, & many things must be layd to his charge, which he must suffer there. Peter wished him neuer to suffer any thing, but to fauor himselfe; for which labour, hee called Peter, Sathan, Get thee be­hind me Sathan. 2. When hee was at Ierusalem, he neuer went about to withdraw himselfe from the Iewes, as hee had for­merly done, nor to seeke start­ing hoses to hide his head in; but [Page 165]hee went to his accustomed place of prayer, a little beyond the brooke Cedron, Ioh. 18.1.2 which place Iudas knew well. 3. When Iu­das, and al his route came to ap­prehend him, although they see his power in casting them all to the ground, yet he resisted not, but offered himselfe vnto them, saying,&. v. 3.4.5. Whom seeke yee? who made him this answere, Iesus of Nazareth, and he replied, I am hee.

4. When hee was brought before the Iudge, he denied no part of the truth, but as one wil­ling to yeeld his life into their hands, witnessed a good confessi­on before Pontius Pilate. 1. Tim. 6.13 5. Lastly, when hee was brought to the place of execution, it is sayd of him, that hee sent out his soule, and gaue vp his spirit. All these testifie this truth, That Christs [Page 166]passion was a free and an accep­table sacrifice, as God gaue him willingly, so as willingly did he bestow himselfe.

Vse 1 1. As this may serue to ouer­throw the idoll sacrifice of the Masse, so it may iustly confute the Masse mongers, and sacrifi­cing Priests, who are drawne to the Altar, as the swine to the stie. Christ gaue himselfe freely: but they will not giue their breaden God, except they be hyred: They will neither say Masse nor sacrifice for any man without money, according to the prouerbe, No penie, no Pater noster: Quid non Regina pe­cunia do­nat? The soules in Purgatory that imaginary fire, wherein conceitedly they are tormen­ted, and endure shaddowed paines, cannot be released with­out mony: if that bee present, all [Page 167]things shal be current; if that be wanting, their sacrifice of the Masse will do no good.

Vse 2 2. This may serue to com­mend vnto vs the exceeding loue of our Sauiour Christ: grea­ter loue then this hath no man, then when a man bestoweth his life for his friends. Ioh. 15.13. No man is able to expresse this loue of our Sa­uior, that so willingly he would lay downe his life for vs, yea for vs that were his enemies. Rom. 5.8. We reade of certaine men, that through their loue to particu­lar places and people, haue layd down their liues, as of M. Curtius that cast himselfe into a dange­rous lake for his Countries sake; as of Codrus the King of the A­thenians, who offered himselfe to the swords of his enemies, for the preseruation of his King­dome: [Page 168]As of Decius the consull that deuoted himselfe to death for the Romane armie: These testimonies are something, yet nothing in comparison of Christ; they died for a few peo­ple, he for the whole world; they dyed not meerely out of loue, but for vaine glory; he willingly, and louingly, without al respect of ambition: they died for their Country, and friends, he for his aduersaries, and foes: they died men full of sinne, he without a­ny sin of his owne. Oh then ad­mire this vnspeakeable loue of Christ! the like we neuer heard of, that a man out of his tendet loue to his friends, yea to his e­nemies, should shed the best blood in his heart, which here Christ hath done for vs.

3 The consideration of this [Page 169]loue of Christ should teach vs, in token of thankfulnesse, to loue him againe, by offering vp vnto him our bodies, and soules as acceptable seruices. This was Paules practise,Gal. 2.20. In that that I now liue in the flesh, I liue by the faith in the Sonne of God, who hath loued mee, and giuen himselfe for mee. Therby giuing vs to vnderstand, that the greatest and strongest reason why wee should liue to the Son of God, is this; because he hath loued vs, and giuen him­selfe for vs; yea we should here­by learne to giue reliefe to the poore, and help them that stand in neede of vs. Thus much of Christs actions.

Take, eate, drinke, &c. Now follow the words of our Sauior Christ to his Disciples. In which obserue the actions of receiuers, [Page 170]and the persons whom Christ admitted to receiue: The Acti­ons, Take, &c. The persons, Yee.

Take and eate,] From the man­ner of Christs speech vsed in this place, we learne, That

It is not left a thing indiffe­rent to come vnto this holy Ta­ble:Doct. so as wee may at our owne pleasure come, and at our owne pleasure againe absent our selues from communicating at this holy feast with Gods Saints.

Reas. 1 1 For it is commanded, Take yee, &c. Now euery comman­dement of the moral Law binds the conscience to obedience; e­uen so this commandement of our Sauiour Christ (which is in­deede a speciall part of Gods worship, included in the second and fourth commandement of [Page 171]the morall Law) is to bee obey­ed, vnlesse a man bee preuented by sicknesse, or bee depriued of fit opportunity, by reason of persecution or imprisonment, &c.

Reas. 2 2 As it is necessary in regard of Christs commandement, so also in respect of the great fruite and profit it brings to the Cō ­municants; for this Supper (as in part we haue heard) was or­dained for these two reasons: 1. As a mother hauing brought forth a little infant, doth not forsake it, but nurseth and brin­geth it vp: so Christ hauing ini­tiated vs, and brought vs into the Church by baptisme, a pledge of our spirituall newe birth, and initiation and en­trance into his Kingdome, doth not leaue vs there, but hath in­stituted [Page 172]his holy Supper, to the end, that wee by participation in his body and blood, might be the more strengthened in this assurance, that Christ is ours with all his benefits. And al­though Christ be well presented vnto vs by the preaching of his Gospell, yet there are notable points in this Supper especially to be obserued: 1. In the Ministe­ry of the Word, God speaketh generally to all, Repent, and be­leeue, and so bee saued: But in this Sacrament hee speaketh in particular, & directeth his pro­mise (as it were by name) to e­uery Communicant: This is my body to thee; as thou tastest the bread and wine, so assuredly thou shalt taste and receiue Christ by faith in him. 2. God is not herewith contented, but [Page 173]furthermore with this his pro­mise, for the further confirmati­on of their faith, he giueth them the outward Elements of bread and wine, to bee visible pledges of the ratification of his pro­mise, saying to euery Commu­nicant, Take thou, eate thou, &c.

2 By receiuing this Sacra­ment, and presenting our selues thereunto, we make (as it were) a publike protestation, that wee haue no fellowship with Idola­tours, Heretiques, Atheists, pro­phane and vngodly persons of this world; but that wee take our selues to bee the children of God, and haue fellowship with Christ; vnity, loue, and friend­ship one with another.

Vse 1 This may serue to confute the Papists, that hold and say, Easter is the time when the common [Page 174]people should come flocking together to receiue the Sacra­ment;Pope Ze­pherinus institution and com­mand. or to speake in their owne phrase, to take their Hushell, or to receiue their Maker: The Priest hee perswades the simple people, that it is neither necessa­ry nor fit for them to receiue of­ten; and all, that he might fill his owne panch,Iude 12. and glut himselfe: This is contrary to Christs in­stitution, and the practise of the Primitiue Church:Act. 2.46. & 20.7. The Apo­stles brake bread euery Sabbath day. Yea it is contrary to the Decree of their Bishops;Durand. in Ration. Di. offic lib. 4. For Pope Fabian commanded, that the Sacrament of the Lords Supper shold be receiued thrice euery yeare; at Easter, Whit­sontide, and Christs Natiuity. And the Councell of Agatha, Stella. decreed; that whosoeuer did not [Page 175]receiue thrice euery yeare, shold not be accounted a Catholike.

Vse 2 2 This may reprooue those that receiue the Lords Supper seldome, especially such as are a­ble to examine themselues, or at least, are of yeares sufficient to bee examined and instructed of others: These are carelesly neg­ligent, and voluntarily absent themselues from this holy com­munion. Others there bee, that are at variance with their neigh­bours, they cannot finde in their hearts to forgiue those iniuries that are done against them; they minde, and purpose to be reuen­ged, and therefore they keepe away from receiuing. Others haue taken a iourney, or a piece of worke in hand, against the next Sabbath day, which they promised to do for a friend; and [Page 176]therefore they cannot receiue Well, these, and such like people commit an horrible sinne, they transgresse Gods commande­ment, they depriue themselues of that speciall assurance of Grace, which God offereth in this Sacrament; they are offen­siue to Gods Saints, and labour what they can to cut them­selues off frō vnion with Christ, and fellowship with his Saints. That man that went a iourney,Num. 9.13 and neglected to keep the Passe­ouer, was cut off frō the people: so may the Lord deale with all such as willingly and wittingly absent themselues from this roy­all banquet.

Oh therefore, it standeth vs in hand to receiue, whensoeuer iust occasion is offered: with what alacrity and chearfulnesse [Page 171]doe little children take their paps? how hard doe they suck? With no lesse desire let vs come vnto this table, and vnto the spirituall pap of this cuppe; yea, with a greater and more feruent desire, as sucking babes; let vs sucke the grace of the Spirit: let this bee our onely sorrow, our onely griefe, if wee be depriued of this foode. Receiue that dai­ly, which may profit thee daily, (saith one) and so liue, that thou maist deserue to receiue it day­ly.Ambros. lib. 5. de Sacrā.

Take, eate, drinke.] Christ did not as popish Priests doe, thrust the bread, and cramme it into the mouthes of Communi­cants,The de­cree of the Councell at Roto­mag. as though they were ei­ther so foolish or childish, that they could not put meare in their owne mouth; or so filthy [Page 172]and impure, that it may seeme a thing altogether vnworthy, and intollerable, that a mystery so holy and so diuine, should be handled with the hands of im­pure and vnholy persons; But Christ gaue it into the hands of his Disciples, and they tooke it with their hands: No mauell of this Popish tricke, seeing that their Lawes forbid any of the Laity to take the Lords Supper,Durand. lib. 3. diu. offic. vnlesse hee bee free from lying with his wife three or foure dayes before, and so shall conti­nue fiue or seuen dayes after.

2 Christ said, Take, eate, and drinke yee all of this. The Priest he takes it, and hideth it in the Temple, according to the con­stitution of Pope Innocent the third, and that so fast vnder lock and key, that no euill should [Page 173]happen vnto it (that the Laity should not receiue it:Beatus Rhe­nanus in annot. lib. Tertul. de Corona mi­litis.) or else he hangeth it vp in a pixe, or a box, that it might bee reserued as a necessary victuall for them that goe out of this world. But of­tentimes, it hangeth so long there, that it mouldeth, rotteth, stinketh, and bree­deth wormes in it; in so much, that according to the Popes de­cree, hee is compelled to burne it, and reuerendly to bury the ashes thereof vnder the Altar, in the holy place.

3 Christ saith, Take, eate, drink) he saith not, as the Priest sayth, Take, and shew it to the people, Heaue it aboue your heads, Car­ry it like a puppet, or a Pageant in your processions. Well there­fore did one say;Erasmus. Christ is in the Sacrament vnder the manner [Page 174]of meat, that it should be recei­ued with great purity of minde: not that it should bee shewed a­broad, or caried abroad in plaies & common pomps or pastimes, or yet borne about the fields on horseback. This was not the cu­stome in the primitiue Church: But in this point the foolish fan­tasies of the common people, haue beene too much followed.

4 Christ saith, Take, eat, drink) hee did not heaue vp the bread, and the Challice, as the Priest doth, saying, Behold your Ma­ker, downe vpon your knees, worship him, reuerence him, call vpon him, offer Sacrifice vnto him, and giue him thanks. But wee neede not maruell at this blind deuotion of the people, when the words of the Sacrifi­cer (as wee reade in the Canon [Page 175]of the Masse) are on this man­ner, I worship thee, I glorifie thee, I praise, and pray thee with the whole entent of my minde, &c. This course is against the words and commandement of God,Deut. 6.13 Isa. 42.8. Mat. 4.10. who calleth for worship, praise, di­uine seruice, and adoration to bee giuen vnto himselfe, and not to an Image, or bread in this Sa­crament: No man is so foolish to worship the humane nature of Christ for his diuine nature, nor to worship the bread and wine in stead of Christ.

5 Christ saith, Take yee, and drinke yee all of this) Christ did not giue to one alone, that hee should eate and drinke for all the rest; but the Priest he eateth and drinketh vp all alone, and giueth no man part with him; making the simple people be­leeue [Page 176]that his eating and drink­ing alone without any partici­pation to others, doth no lesse profit them that are present, yea, them that are absent (whe­ther they bee Kings, Popes, By­shops, Trauellers, Mariners, sick, dead, prisoners, &c.) then if they themselues did eate and drinke the Lords Supper. But if the righteous man shall liue by his owne faith, Hab. 2.4. and not by the faith of another man:2. Cor. 5.10 if euery one shall receiue according to that which hee hath wrought in his body: if euery man shall render an account to God for himselfe: Rom. 14.12 if euery man shall receiue his reward according to his labour: Gal. 6.4.5. and not according to a­nother mans labour: if euery mans owne worke shall follow him, Reu. 14.12 and not another mans worke, then euery mans particular re­ceiuing [Page 177]of the Sacrament shall profit him, and not the receiuing of it by another. Surely, as eue­ry one is bound to receiue Bap­tisme for himselfe, so he is bound to take the Lords Supper for himselfe, that he may truely and profitably through his owne faith, apply vnto himselfe the merits, and benefits of the passion, and death of Christ. By this dealing of the Masse­priests the poor, and simple peo­ple are hunger-bitten, and de­priued of the meanes of saluati­on, but themselues are growne vp exceeding great, proude, and rich. And although they haue blinded the eyes of the people, holding them in ignorance through this iniustice, and out­ragious sea of Monkish super­stition, yet they haue runne con­trary [Page 178]to Christs institution; and therefore they may looke for no other but eternall destruction, and that the blood of all the say people shall bee laid to their charge. Thus by remoo­uall of these superstitious tricks of the Papists (which secretly, and by wringing, and wresting they gather from these words of our Sauiour) a plainer path, and entrance is made for vs to speak of that which followeth.

Take ye.) First to speake of the persons, that were admitted to be partakers of this Sacrament, they were Christs faithfull, and sanctified disciples; take ye, saith hee, speaking to them alone. Hence note, That

A Minister is not to admit e­uery one to this Sacrament:Doctr. but there must be a special separati­on [Page 179]on of Atheists, prophane, and o­pen offenders, from holy, godly, and religious professours: of o­pen and manifest Hypocrites, who professe in word, and deny God and his truth in their liues, from sound, and sincere-hear­ted Christians. This comman­dement is directed to the faith­full seruants of God onely, not to the prophane, and vngodly. And this separation hath bene from the beginning: Adam in Paradise had the couenant of God, and was admitted to the seales of the couenant, namely the two Sacraments,Gen. 2. the tree of life in the midst of the garden, and the tree of knowledge of good, and euill: but Adam after he had fallen, the Lord separa­ted him from the couenant, and the seales thereof. So Caine af­ter [Page 180]he had slaine his brother A­bell, was put from the Lords face, Gen. 4.12 16. that is, he was seuered from the place of Gods presence, where God especially manifested him­selfe vnto his seruants in his ser­uice, honour and worship; and for this cause the Lord com­manded that none should bee admitted vnto the Passeouer (the same vnto the Iewes,Num. 9.13 Leu. 10.10. which this Sacrament is vnto vs) be­ing vncleane.

The reason of this is plaine;Reason. we see a mortall Prince will not entertaine, or admit of euery one to his Table, especially of his enemie; but his steward hath charge, and authority (if any dare bee so impudent to bid themselues &c.) to giue them the repulse; euen so wee must not thinke, that the immortall [Page 181]Prince, the God of heauen and earth, will admit of euery ghost vnto his Table, but hath giuen commandement to his stew­ards, euen all his faithfull Mini­sters to weede out the refuse, & prophane persons, and as the Prophet saith,Ier. 15.19. to separate the pre­cious from the vile.

Vse 1 1. This condemneth the Pa­pists, who put no man backe from their Masse, though neuer so vngodly, wicked, and of euill report; but allure, inuite, bid, and admit of all that come, bee they neuer so corrupt, in life, and doctrine; as worshippers of Images, louers of pleasure, more then of God, enemies of piety, proud men, vnfaithfull, Vsurers, Murderers, Tyrants, Hypo­crites, Whoremongers, Swen­ters, Lyers, Slanderers, and such [Page 182]as are giuē to Drunkennes, Bib­bing, Feasting, Gluttony, &c. And whō not? that this prouerb may be found no lesse true, then old, Like will to like. Thus the Popist Priests without all consi­deration, deliuer the most holy mysteries of the body & blood of Christ, (which the ancient Fathers gaue to none, but to those that were replenished with the knowledg of Gods wil, in al wis­dom, & spiritual vnderstanding) to them that are defiled with al kind of sin, & abhominations. 2. Euery Minister must hence learn his duty:Vse 2 He must endeauour to haue a speciall eie to the guests that come to the Lords table, to giue them a repulse, if they bee prophane, scandalous, and open-offendours, such as are knowne to bee Gods ene­mies, [Page 183]till such time as they re­forme their liues, and become the Lords friends. In so doing, he shall discharge the office of a faithfull steward, and shall pre­uent Gods heauy wrath, that o­therwise would fall vpon the head of the vnworthy, and vn­bidden guest. He that by ad­mission of the Minister rusheth vpon the Lords Supper vnwor­thily, in filthinesse, and sinnes most odious, cannot auoid iugd­ment, nay he is in danger of hea­ring the voyce of the King; Friend how camest thou in hither, not hauing on thy wedding gar­ment? Mat. 22.12. and prouing speechlesse, he is sure to be bound hand, and foote, and cast into vtter darkenes, 13 where is weeping, wailing, and gnashing of teeth. Oh therefore; thou that art the Lords Mini­ster, [Page 184]suffer no man to enter vnto this Supper with filthy gar­ments: If any man (though hee be thine owne brother) be a For­nicator, an Idolater, on a Railer, or a Drunkard, 1. Cor. 5.11 or an Extortioner, or any one that brings not true Do­ctrine, bid him not God speede, eate not with him, 2. epi. Ichn verse 10. nay suffer him not to eate at this table. Hilar. in Mat. Can. 30. Christ would not suffer Iudas to eate of his last Supper (who according to an other name Iscariot, Theophilact in Mat. Cap. 26. is a man of power.) He went forth before Supper, and could not be suffe­red to eate, because he was con­demned of the holy Ghost to be a Traitor, an Hypocrite, a coue­tous person, a diuell, a sonne of perdition, a vessell of wrath, &c. And wee reade that Ambrose stood in the Church doore, and would not permit the Emperor [Page 185] Theodosius, Theodoret Lib. 5. Cap. 18. (after he had caused seuen thousand men to be slaine without iudgement,) to enter into the Church, but forbade him to go any further then the doore, saying.Quomodo manus ex­tendes, de quibus ad­huc sanguis stillat inius­tus? quomo­do buius­modi mani­bus susci­pies sanctū Domini corpus? Qua teme­ritate, ore tuo pocu­lum sangui­nis preciosi percipies, quando fu­rore verbo­rum tuo­rum tantus iniuste est sanguis ef­fusus, &c. Tripar. hist Lib. 9. ca. 3. ‘With what eyes wilt thou behold the house of him, which is the Lord of vs all? or with what feete wilt thou treade vpon his holy pauement? Wilt thou stretch out these hands, which yet droppe with the blood of them that were vniustly slaine, and with them take the most holy body of the Lord? or wilt thou put that precious blood to thy mouth, who through the words that haue procee­ded from thy furious mind, hast shed so much innocent blood? I say vnto thee, depart, and to this thy former wicked­nesse, [Page 186]adde not another, that is more wicked;fusus, &c. Tripar. hist Lib. 9. ca. 3. neither disdaine thou to take that yoake, and bond vpon thee, which the Lord of all doth approue, and blow from aboue, &c.’ These were the words of that good Bishop, vttered with an holy zeale against that great Empe­rour; and may teach thee, that art Gods steward, much corage and boldnesse in this case: if any ignorant man, or couetous mi­ser, or a knowne sinner shall pre­sume to come vnto this table,Chrysost. in Mat. ca. 26. Hom. 83. be not afraid to put him away, feate God more then man. If thou fearest man, thou shalt bee laughed to scorne of him, whom thou fearest; but if thou stand in awe of God, thou shalt be re­uerenced of men also. As the porters of Iehoida in the gates of [Page 187] Gods house, would not suffer any one that was vncleane to enter into it: So deale thou with all vn­cleane persons, suffer not Vzza to touch the Arke, nor the le­prous person to come amongst those that are vndefiled; giue not the childrens bread vnto dogs, nei­ther cast that which is holy before Swine. Mat. 7.6. Thus much of the per­sons that are to receiue. Take) This is an actiō of the receiuer, and from it wee obserue, That

If a man haue true faith, as certainely as he receiueth bread and wine into his hands,Doct. and af­terwards into his stomach, so certainely doth hee receiue Christ, and all his benefits at the hands of God: for if we haue a hand, and stomach to take, re­ceiue, and feede vpon Christ, when God saith, Take, and eate; [Page 188]without all question we receiue Christ spiritually, and feede on him: Hence it was sayd, that as manie as receiued him, to them, he gaue power to be the sonnes of God, Iob. 1.12. euen to them that beleeue in his name from whence we thus argue, That all who receiue Christ, must bee the Sonnes of God; they that are the Sonnes of God, must also beleeue in Christ, and therefore al that be­leeue in Christ receiue Christ. Our Sauior testifieth of himself, I am the bread of life, he that com­eth to me shal not hunger, Ioh. 6.35. & he that beleeueth on mee, shall not thirst, meaning thereby that the faith­full who come vnto him, receiue him through their faith, after such a manner, that he will be bread, to satisfie their hunger, and as drinke to stanch their [Page 189]thirst. Faith then is the hand to receiue, and the Loadstarre to draw him vnto vs.

Many things might be pro­duced for proofe,Reas. Rom. 14.23 Heb. 11.6. as that whatso­euer is not of faith is sinne, and that without faith it is impossible to phase God: but the maine rea­son is this, that this Sacrament is in it owne nature the seale of righteousnesse,Rom. 4.11. and therefore it is absurd for a man to offer himselfe to receiue confirmati­on of that thing, which he hath not; to haue as it were a seale set to a blanke, to come to haue faith strengthened, when (per­haps) there is scarse a right vn­derstanding of what is to to be receiued by beleefe.

Secondly, the rule of the A­postle alwaies binds, that who so commeth to this Sacrament [Page 190]to receiue Christ, must examine himselfe; 1. Cor. 11.28. and wherein doth this examination, and search con­sist, but in trying our selues, whether we be in the faith or no? 2. Cor. 13.5. How is it possible a man should receiue Christ, and with him all things else, when this grace is wanting?

Vse 1 1 This doctrine serueth to reproue those, that condemne the doctrine of faith, whereas without it we can neuer be in­grafted in Christ, be made par­takers of Christ, or iustification, or saluation, without it: we are in worse taking, then any vassall vnder the Turke, or gally-slaue vnder the Spaniard; their ser­uice is onely bodily, and tempo­rall, but this is spirituall, horri­ble, and eternall. But by faith we stand and sticke to Christ the [Page 191]true vine, wee are interessed in him, and all his sauing merits and graces. And as the holy Ghost plainely teacheth vs, If we hold our confidence stedfast vn­to the end, Heb. 3.14. we are made partakers of Christ, Ephe. 3.17. and so by our faith Christ will dwell in vs.

Vse 2 2. This must teach vs to nou­rish, and preserue faith, and see that it be not of storie, nor tēpo rary, but a true iustifying faith: this is it which will purchase Christ for vs, and repell all ad­uersary powers of it, when as historicall, and temporary faith like gilt, or a painting, will soon sade away, and be defaced.

Vse 3 3. Seeing by faith we receiue Christ into the houses, and chambers of our soules, this must teach vs to keepe the hou­ses of our soules trimmed and [Page 192]decked vppe, against the com­ming of so noble a guest as Christ is: What trimming and dressing all fine and braue, what putting on our best apparell is there, when any strauger, or great guest commeth to our houses? Well, behold, a farre more worthy guest is comming to our doores, euen the doores of our heards,Reu. 3.20. he stands, knockes, and would gladly be in, promi­sing to suppe with vs, and bring his cheare with him, (as the im­putation of obedience, righte­ousnesse, as our faith, Repen­rance.) For shame then let vs not keepe our houses silthy, defi­led with sinne, houses of Sathan, and fornication,1. Cor. 6.19.20. vnsit for such a guest; let vs not still shut our doores against him, and main­taine idlenesse,Cant. 5.2.3 (I haue put off my [Page 193]coate, how shall I put it on? But when hee puts in his hand by the hole of the doore, 4.5. let our bowells be moued with compassion (in respect of our selues) to rise, and open to him, yea let vs giue him the best roome, and chamber, that he calleth for,Pro. 23.26. euen our whole heart.

2. Action of the Receiuer, cate and drinke) from which words of our Sauiour, and acti­on ob the Receiuer we learne, That.

Euery faithfull receiuer is made a partaker of a most hap­py vnion with Christ:Doct. So sayth the Euangelest, He that catech the flesh of Christ, Ioh. 6.56. and drinketh his blood, dwelleth in Christ, & Christ in him. As men take bread and drinke into their hands, carry them to their monthes, that so [Page 194]they may bee sent to the sto­macke, from whence they (being in part digested, and by the ves­sells of Nature conueyed to the parts of the body for the nutriment of flesh and blood) are carried into euery part of the body, so as euery part taketh his owne, and so comes an vni­ting of the parts: before this there is no vnion, no perfect nou­rishment, &c. Euen so Christ the true meate, that came down from heauen, by the hand of faith is taken, and carried to the stomacke of the soule, yea by faith, as by certaine veines and pipes, hee is conueied to euery part of the spirituall man, and applied to them, so as euery re­ceiuer becomes bone of his bone,Eph. 5.30. and flesh of his flesh. By this meanes there is a perfect v­nion [Page 195]and without it there is no sound nourishment in Christ.

Now this vnion betweene Christ and vs is first expressed by plaine testimonies of Scrip­ture: At that day (saith Christ) shall you know that I am in my Fa­ther, Ioh. 14.20. and you in me, and I in you: that is, it may seeme that I am farre absent from you, by reason of some troubles and distracti­ons of minde; yet before I leaue you quite, I will giue you my comforter, my Spirit, as a pledge of our coniunction. And in a­nother place: Our Sauior pray­eth vnto his Father, that all be­leeuers might be one with him: O Father that art in me, and I in thee, let these be one in vs, I in thē, Ioh. 17.21.23. and thou in mee, that they may bee made perfect in one.

These testimonies proue that [Page 196]Christ and we are ioyned toge­ther, though not in a popish manner, (as if by eating the bread, wee did eate the carnall and reall body of Christ, and so were ioyned to him:) yet we are so vnited to him, euen as though wee were but one body with him.

Secondly, this our vnion with Christ, may bee expressed by way of comparison. First, Christ is called on Oliue, or a Vine,Rom. 11.17. Ioh. 15.5. and we are said to bee the branches; the branches ingrafted into the tree, are of the tree, beare fruite and receiue sap from the tree; and whatsoeuer is ascribed to the branches is ascribed to the tree; so that if the branches bring forth, the tree is said to bring forth: Euen so it is with all Beleeuers, ingrafted into Christ.

[Page 197] Secondly, this our vnion with Christ, is set forth vnder the e­state of marriage: For wee are mumbers of his body, of his flesh, Eph. 5.30. and of his bones. As there is an inseparable vnion in marriage betweene a man and his wife, so is there bet weene Christ and his Spouse the Church.

Thirdly, this vnion is expres­sed in the Ephesians where God is said to haue giuen Christ to bee the head to the Church, Eph. 1.22.23. which is his body. In which place Christ is compared to a body, that as the members are knit and vnited to the body, so are all wee as mem­bers incorporate into the body of Christ; and as the members this vnited are said to bee part of the body: so we being ioyned vnto Christ, are said to bee Christs.

[Page 198] This vnion might here be ex­pressed by other comparisons, as by the foundation,1 Pet. 2.4. and the building vpon it,1. Cor. 6.19. Rom. 13.14. by the gar­ment vpon a mans backe. &c.

Vse 1 1 This may teach vs aboue all things to labour, and not to be at rest til we haue a sense and feeling of our vniō with Christ: for this is the very drift & scope of this Sacrament, Proue your selues: 2. Cor. 13.5 know you not your owne selues, how that Iesus Christ is in you, except you be reprobates? Till such time as we try and feel our selues to be vnited vnto Christ, we can ueuer receiue nourish­ment by Christ, but that which we receiue wil be as purgations giuen to vnprepared bodies, ve­ry hurtfull, and turne to corrupt humours.

[Page 199] Vse 2 2 This serues to teach vs to labour in our liues to shew forth the fruits of Christs flesh, that we may shew that we are boght from men, by following the Lambe whither soeuer hee go­eth; by hauing no guile found in our mouthes, nor pollution in our bodyes, but keeping our selues pure Virgins, and vnspot­ted, as being the first fruits vnto God.

Vse 3 3 Seeing our feeding on Christ doth draw such fruite af­ter it, let vs labour to meete Christ in those meanes himselfe hath ordained; namely, the Word and the Sacraments, the one beeing the storehouse of his promises, the other as it were a patent of confirming them vnto vs, vnder the seales left vs by the King of heauen; that as these in­firme [Page 200]bodyes of ours cannot be supported without the staues of bread and drinke, the one to kill hunger, the other to staunch the thirst: So we may perswade our selues, that our soules for their cherishing and refreshing doe require the like necessity to bee fed with the flesh and blood of Christ, that we may grow vp perfect men in him, and be freed from the scorching heat of des­peration, whereinto we may ea­sily fall, through that streame and current of sinne, wherewith wee are carried in the whole course of our liues; and from which we cannot bee saued, but through the sprinkling of that blood which was shed for vs vp­pon the Crosse. This is my body which is broken for you.) After that our Sauiour had deliuered [Page 201]this bread vnto the Apostles, and they had taken it, and did cate it, then he gaue thē the sig­nification of it, & what it should represent, here set downe, This is my body, &c. Which words make this Supper to be a Sacra­ment, and offer to our conside­ration two things: First Christs promise, This is my body. 2. The fruite and benefit of it, which is broken for you. First, for Christs promise, This is my body: Wee must vnderstand the words thus; not that the bread is the body, or is changed into the bo­dy of Christ after the words of consecration: but that the bread is bread still, and represents the body of Christ, and by Gods blessing on it, it hath that ver­tue infused into it, that it doth not onely signifie his body, but [Page 202]conuey his body and himselfe vnto vs: as if Christ might say, This is my body, that is, this bread which you receiue, is a signe and token of my body. Hence learne, That

In receiuing of bread,Doct. we re­ceiue not the body of Christ, (thogh together with the bread, but not in the bread, wee by faith receiue his body) but the signe of his body: for Christ faith plainly of the bread, This is my body: yet his meaning is no­thing lesse, but rather that it is a resemblance of his body, spea­king after the manner of the ho­ly Ghost in sundry places of the Scripture. We reade, that God called Circumcision the Coue­nant of Grace,Gen. 17.10.11. and yet it was but a signe of the Couenant of Grace.Gen. 41.26.27. The seuen leane kine [Page 203]were called seuen deare yeares, & yet they were but a token of those yeares.Exc. 12.11.13.27. The Lamb was cal­led the Passeouer, and yet it was but a signe of the Passouer. Bap­tisme is called Regeneration,Tit. 3.5. though it bee but the dipping of our bodies in water, & a signe of Regeneration: & so here Christ calles bread his body, when in­deede it is but a signe of his bo­dy. These words of our Sauiour must not litterally bee vnder­stood, but figuratiuely:Aug. ad e­uodium et in Leuit. c. 17.19.67. we must aboue all things take heed, that no man beleeue, that the nature of God, either of the Father, or of the Son, or of the holy Ghost, may bee changed. Neither let this moue any man, that sometime the thing which signifieth, taketh the name of that thing which it signifieth.

[Page 204] Aug. in Psal. 98.The same Authour in another place, saith, Ye shal not eate this body that you see, (Christ his speech to his disciples) nor drink this blood that they shall shed who shall crucifie me: But I haue deliuered you a sacramēt, which being spiritually vnderstood, shall quickenyou.Idem in serum. ad in­fant. ista fratres di­cuntur sa­cramenta, quia in eis aliud vide­tur, aliud intelligitur And in ano­ther place he saith, These things (meaning the bread & the cup) are therefore called Sacraments, because one thing is seene in thē, & another thing is vnderstood. That which is seene hath a bo­dily forme, but that which is vnderstood, hath a spirituall fruite.Idem cō ­tra Maxi­minum, lib. 3. cap. 22. Insacramē ­tis viden dum non quid, &c. Againe, In Sacraments we must not consider what they be, but what they signifie.Theodoret. Dialo. 1. ser­uator no­ster com­mutauit, &c. He that called his naturall body wheat and bread, and named himselfe a Vine, euen hee in like [Page 205]manner hath honored the signs which are seene, with the name of his body & blood, not chan­ging the nature, but adding grace vnto nature.Chrysost. in Psal. 22. Christ pre­pared this Table, that he might dayly shew vnto vs in the Sacra­ment, bread and wine, after the order of Melchizedecke, for a si­militude or likenesse of the bo­dy and blood of Christ.Tertullian aduersus Marcion. lib. 4. Chri­stus accep­tum pauem et Discipu­lis, &c. Christ made the bread which he tooke, and distributed to his Disciples his body, by saying, This is my bo­dy, that is to say, a figure of my body: but it had been no sigure except there had beene a true body: For that which is no sub­stance, but a fantasie, can take no figure.Ambrose de sacra: lib. 4. cap. 5. Carnem et sangninem quae pro no­bis oblata sunt, &c. Make vnto vs this Ob­lation (meaning this Sacra­ment) both reasonable and ac­ceptable, which is the figure of [Page 206]the body and bloud of our Lord Iesus.Beda in Lucan cap. 22. panis corroborat carnem, et vinum opc­ratur, &c. And Beda saith, Because bread strengtheneth the flesh, and wine worketh blood in it, the one is referred mystically to the body of Christ, and the o­ther vnto his blood.I dem in Octauis epi­phaniae pa­nis et vini eseaturae in Sacramen­tum, &c. The crea­tures bread and wine (saith he in another place) by the vnspeaka­ble sanctification of the holy Ghost, is changed (not into the very reall body and blood of Christ) but into the Sacrament of the body and blood of Christ.

By these sentences of diuine Authors, it is plaine and ma­nifest, that the words which Christ pronounced in the insti­tution of this his mysticall Sup­per, are not to bee vnderstood simply, and as the letter soun­deth, but after a figuratiue and [Page 207]spirituall manner: This bread is my body, that is, a resemblance and figure of my body.

Secondly it being now gran­ted, that these words of Christ haue a mysticall sense, it may in the next place bee demanded, Why Christ should speake in such a mysticall manner.Ob.

I answer, 1. The Apostles,Sol. to whom hee spake, could well vn­derstand the sense, and meaning of our Sauiour in this case; else they would haue put out some question vnto him, and haue said, Master what is thy meaning? This is an hard saying,Luke 8.9. and we cannot vnderstand thee: But be­ing acquainted with such vsuall phrases, they could better vn­derstand him.

2 It was Christs manner, and vsuall custome, to speake by si­militudes, [Page 208]shewing one thing by another, I will open my mouth in a parable (saith Christ) which is a plaine and familiar kinde of teaching, frequent in Scriptures, especially in the types, and shad­dowes of the Sacrament.

3 He spake darkely, to the end, that they which bee parta­kers of this holy Supper, might not set their mindes vpon the nature of the things, which they see, & so rest contented with the creatures (bread and wine,) but that by the chāge of the names, they might beleeue the things, that bee wrought in them by Grace.

2 Quest. If the bread in this Sacrament bee not the body of Christ,Quest. but a representation of it, then how is Christ present in the Sacrament?

[Page 209] I answer,Sol. that Christ is not really or corporally in the sacra­ment, but spiritually, and by grace: And therefore as one well saith, cōcerning the flesh which Christ tooke in his Incarnation, which was borne of the Virgin, which was apprehended of the Iewes, which was crucified on the tree, taken downe from the crosse, lapped in linnen clo­thes, buried, rose againe, and ap­peared after his Resurrection, &c. You shall not haue Christ present,Ier. 23.24. Vigilius contra Eu­tychen. lib. 1 Dei silius s [...]du humanitatem [...]essit a ro [...]s; secum d [...]mdiuini­t [...]t [...]m ait, Ecce [...]go vobiscum sum, &c. but as concerning his Maiesty, so Christ is neuer ab­sent: He filleth both heauen and earth.

To this purpose well did Vigi­lius the Martyr speake: The Son of God, according to his man­hood, is gone from vs, (He is as­cended into heauen, and sitteth [Page 210]at the right hand of God the fa­ther) but according to his God­head he saith, Behold, I am with you vnto the end of the world: So as then we may see plainly, that Christ is not present as touch­ing his body, but as he is God.

Vse 1 1 This makes much against the transubstantiation of Pa­pists: They strongly maintaine that bread is changed into the body of Christ, and wine into his naturall blood; and so they say Christ is really present tou­ching his flesh. Their words are these:

In this Sacrament, say they, after Consecration, the sub­stance of bread and wine is tur­ned into the substance of the body and blood of Christ; the outward formes, or rather the Accidents of bread and wine, [Page 211]remaining, which are the Sacra­ments of holy things, the body and blood of Christ. Conceiue their words in a briefer maner: when the Priest hath consecra­ted the bread & wine, forthwith these Creatures are made the body and blood of Christ, the Accidents of them (as round­nesse, thicknesse, hardnesse, cold­nesse, whitenesse, sweetnes, &c.) still remaining, which are the Sacraments.

What might be answered to the particulars of their words,B. Iewell. D. Tindall. M. Brad­ford. M. Smith. M. Atter­soll. is elaboratly dispatched of others, and therefore wee may bee the more silent in them; that which I will speake, shall be limited, and bounded in these two things, a confutation of their Accidents, and their maine er­ror of Transubstantiation. 2. An [Page 212]answere to certaine obiections they make for it.

1. First, the Papists take away the substance of bread, and wine, and leaue nothing to bee Sacraments but a few Acci­dents: this dealing is contrary to all truth. If it were so that Accidents, as whitenes, round­nesse, &c. of the bread, should represent Christ, then this ab­surdity would follow, that such Accidents in any other substance, or subiect, might represent Christ; yea, and that substance should bee Christ himselfe. Againe, if Accidents shold be Sacraments, then Ac­cidents should be mysteries of heauenly things, as whitenesse, roundnes, thicknes, &c. should signifie heauenly things; then Accidents should bee instru­ments [Page 213]of Gods grace, causes of remission of sinnes; then Acci­dents should be broken, eaten, and drunken, &c. How absurd this is, let euery one that can dis­cerne, and trie doctrine,) iudge. Our Sauiour sayth,Mat. 26.29 Luk. 22.18 I will not drinke (not of these Accidents, but) of the fruite of the vine any more: Paul sayth, the bread (not the formes or accidents, but) the bread which we breake, 1. Cor. 10.26. is it not the cōmunion of the body of Christ? And againe, he sayth in the next Chapter, As oft as yee shall eate, (not these Accidents,1. Cor. 10.26. but) this bread. In a word, that which is made of many cornes, (euery one of them being a substance in it selfe,) must needs bee a sub­stance, and no Accident; but the bread in this Sacrament is composed, moulded, and made [Page 214]of cornes, & therfore it is a sub­stance, and no Accident. The Maior is vndeniable, the Minor is the testimony of Cyprian, Pa­nis ex multorum granorum aduna­tione congestus est, Cyprian in Oration. Dominic. that is, This bread is moulded, and made of many cornes.

Now touching their Tran­substantiation, which is a maine pillar of their Religion, and yet is in estimation but a fancy or a dreame, it was first hatched in the time of Pope Nicolas the se­cond, in the yeare 1061: when it had but small credit, till Pope Innocentius the third came, who gathering a swarme of Papists together, about the number of 1300. in the yeare 1215. establi­shed it. After him came Pope Vrban the Monke, in the yeare 1264. and made vp all the mar­ket; [Page 215]for hee ordained a feast cal­led Corpus Christi, in honor of this Sacrament, which day is still obserued of the Papists: this deuice is but lately found out, and deserueth no credit; all that they can alledge for it, is no more but this, that Christ sayd, This is my body, by which they may aswell say Christ is a doore, a way, a light, a vine, a shep­heard; a lambe, &c. Christ cal­led his Father an Husbandman, Ioh. 15.1. is his Father therfore an Husband­man? Christ called Iohn Baptist Elias, is therefore Iohn made that Elias the Thisbite, who prophe­cied in the dayes of wicked A­hab? Christ called Iohn the E­uangelist; Maries son, and Mary his mother; is therefore Iohn made the naturall sonne of Ma­ry; or is Mary the virgin made [Page 216]his naturall mother? I am sure the Papists dare not auouch this: No more is the Sacramen­tal bread, Christs natural body, although he calleth it his body; but his body in a mystery, and a figure, as hath bene shewed be­fore; & my reasons against their Transsubstantiation are these.

Reas. 1 1. The first is taken from the institution it selfe, for therein what did Christ take? Bread: what did he blesse? Bread: what did he breake? Bread: what did he giue? ver. 26.27. Bread: and what did his Disciples receiue? bread: what did they eate? Bread: and after the words of consecration what did he call his supper? ea­ting of Bread. Then it must of necessity bee, that whatsoeuer Christ tooke, blessed, brake, gaue, consecrated, and his Dis­ciples [Page 217]tooke and eate, was bread and not his body.

2. It is against the nature of a Sacrament, that bread should be transsubstantiated into the body of Christ; for then the thing signifying is consumed, which makes the Sacrament: & nothing is left, but the thing signified, which takes away the nature of it: a Sacrament is no longer a Sacrament, then there is a signe to represent, as a Ta­uerne, is sayd to be no longer a Tauerne, then the bush hangeth before the doore.

3. If Christs body were really present in the Sacrament, then the Sacrament should be tur­ned into a sacrifice, which two differ, as much as giuing, and taking: It can be no sacrifice of Christ, for hee offered himselfe [Page 218]but once, and that was vpon the crosse, therefore it is called a Sa­crament, because it is but a signe of his sacrifice.

4. If Christs body should be eaten in the Sacrament, then so often as we eate it, Christ should be sacrificed, his body broken, and his blood shed; wee should then crucifie him, as the Iewes did; which is most horrible, and fearefull to consider.

5. If this their errour; should be holden for a truth, then the damned crue of prophane and wretched sinners should eate Christs flesh, and be saued; as our Sauiour speaketh, He that eateth my flesh, Ioh. 6.54. and drinketh my blood, hath life euerlasting: Yea, the dumbe and insensible creatures should eate the flesh of Christ, as a mouse or a rat, &c. Which [Page 219]thing the Councell of Arelate fearing, decreed that the Priests should be punished, and do pen­nance, if a mouse, or any other beast did eate the body of Christ through their negli­gence.

6. If Transsubstantiation were certaine, then what became of all our forefathers, the Patriar­ches, Prophets, and other holy men of God, that were before Christs being in the flesh? what should become of many In­fants, the children of beleeuing Parents? Al these neuer did eate the flesh of Christ, as corporall meate; and yet they are saued: besides, they did all of them eate Christ before his being in the flesh, as we do, (he being come in the flesh:) So Paul plain­ly telleth vs, They did all eate the [Page 220]same spirituall meate, 1. Cor. 10.3.4. and drinke the same spirituall drinke, which meate and drinke was Christ. Marke the words; hee sayth not only they did eate the same meate that we eate, but he sayth that this meate was Christ; and not on­ly so, but to shew that Christ is not a corporall meate, as the Papists say, he sayth, he is a spi­rituall meate, as we say: and ther­fore you see we do not eate him corporally, no more thē our Fa­thers, but as they did eate him spiritually, so do we.

7. If Christs body were in the Sacrament, then it must bee ea­ten with the mouth, and pulled in pieces with the teeth; then the members of our body shold dismember, and disioynt his bo­dy, (which is absurd to speake, but damnable to practise;) then [Page 221]it were enough to eate Christ corporally, being before our eyes in the Sacrament: but in this corporall eating there can be neither Hope, nor Faith: Rom. 8.24 Heb. 11.1 Hope is of things not seene, and faith is an euidence of things not seene, & the substance hoped for: but herein the Papists can go no further then the things are before their face: when the obiecr is gone, (which is the body of Christ re­ally present,) then all their faith and hope decaieth.

8. If Christs body bee in the Sacrament, then, it must be ei­ther a mortall body, or a glorifi­ed body, the one it must be. If it be a mortall body, then either Christ is not dead as yet, (which is false,) or else Christ is againe subiect to mortality, (which cannot bee) but the truth is, [Page 222]Christ was dead, is risen againe, & hath changed his mortal bo­dy into an immortal body; therfore they cannot receiue a mor­tal body, for Christ hath it not to giue thē. If it be a glorified body, then he is not in heauen, he hath left his seate at his Fathers right hād, & is vpō earth; which would crosse the word of truth. As touching his glorified body, the Scripture saith, that Christ was receiued vnto heauen, Mar. 16.19 Col. 3.1. and now sitteth at the right hand of God. In another place, Christ departed from his Disciples, Luk. 24.51 and was carried into heauen. Act. 1.9.11 Againe, Christ was taken vp into heauen. Therefore this body cannot be in the Sa­crament. The Papists may well stumble here, when they can re­ceiue neither mortall, nor im­mortall body.

[Page 223] 9. If the flesh of Christ should bee in the Sacrament, then it would bee seene, felt, and recei­ued, as flesh, yea, it would taste, as flesh: but in this matter euery mans owne mouth, and palate must be his Iudge.

10. If bread be changed into Christs body, then it is changed into such a body, as hath neither breath, nor beeing, and wan [...]eth a soule, which is but a dead bo­dy. This will do them but little good, (if there were such a bo­dy,) seeing it wanteth life.

11. If Christs body be in the Sacrament, then as many Sa­craments as there bee, so many bodies Christ should haue, which were to make Christ a monster; nay, Christ shold haue a thousand bodies at one, and the same time, because the Sa­crament [Page 224]may bee receiued in a thousand places vpon the same day; but this is a monstrous con­ceite, and sauoreth of Anti­christ, and wee may conclude a­gainst it that Christs body is but in one place, and that place is heauen: Act. 3.21. The heauen must containe him, till all things be restored.

12. If bread should be made flesh, then surely many Papists would sinne against themselues by eating flesh vpon dayes pro­hibited, as Lent, Fridayes and Saturdayes, euenings before fes­tiuall dayes, &c. For doubtlesse vpon some such dayes, as these, they eate the Sacrament, and then, as they say, they eate the flesh of Christ.

13. If bread bee turned into Christs body, then it shold nou­rish nothing but the body: a [Page 225]corporall substance is the nou­rishment onely of that which is corporeall: the soule findeth small sweetenesse in drossie sub­stances.

14. If bread (after words of consecration) should bee made Christs body, then a Priest by speaking certaine words, might make bread a liuing substance, at least his God; and so doe the people thinke: For so soone as the Priest hath consecrated the bread, the people take it to bee their God, yea, they beleeue it to be Christ Iesus, perfect God, and perfect man, as appeareth by their kneeling vnto it, knoc­king their breastes, lifting vp of their hands, and worshipping it.

15. If bread be changed into Christs body, then to what sub­stance [Page 222] [...] [Page 223] [...] [Page 224] [...] [Page 225] [...] [Page 226]doe the Accidents (as they say, remaine) belong? if the accidents belong to bread, (as they hold,) then must the sub­stance of bread be in the Sacra­ment: for the Accidents of one substance cannot bee sayd to be the same Accidents of ano­ther substance; as this white­nesse in my hand, cannot be cal­led the same whitenesse in a tree, or a stone.

Substantiae accidentia obueniunt. Accidentia semper in­sunt subiec­to.Againe, either must bread be in the Sacrament, or else the Accidents may stand without a subiect; which can neuer bee, for that is contrary to all rules of Logicians.

16 To conclude, if bread bee changed into Christs body, why doth the Massing Priest say to the people, Lift vp your harts, when as they haue al, God, [Page 227]Christ, flesh and blood in their mouth at once? &c.

To these reasons making a­gainst transubstantiation, might be annexed the sayings of diuers Authors, Fathers, neotericall Writers, and their owne men; as that of Peter Lombard in his fourth booke, Magister. sententi. lib. 4. dist. 1 In sentent. dist. 11. lib. 4. quaest. 3. and first distincti­on: That of Ioannes Scotus a subtile Doctor, who confessed, that the article of transubstan­tiation, was neither expressed in the Apostles Creed, nor in any other of the ancient Creedes, but onely set out by the Church (meaning surely the Church of Rome:) That of Cameracensis, In Decret. desum. et fi­de Catho. c. firmiter. plainly disputing, that it is more agreeable to the truth, if we af­firme, that in the Sacrament of thankesgiuing there remaine true bread, and true wine, Eucharistia and [Page 228]not the accidents onely. And that saying of Biel may not bee forgotten, In canon. Missae Lect. 40. It is to bee noted (saith he) that although it bee plainely taught in Scripture, that the body of Christ is truly contained vnder the kindes of bread and wine, and receiued of the faithfull people; yet how the body of Christ is there, whether by conuersion of any thing into it, or without conuersion, it be­ginneth to bee the body of Christ with the bread, the substance, and accidents of bread remaining still, it is not found expressed in the Canon of the Bible. Other Au­thors I leaue to them that deale more copiously in such a large cause, these be sufficient to make against their error for my pur­pose. But the Papists will obiect. Ob.

[Page 229] 1 It is a miracle to turne the bread and wine into the body and blood of Christ.

Sol. It is true indeed, Sol. when the bread is once made the bo­dy of Christ, there is a miracle, but bread is neuer made the bo­dy of Christ. 1. Besides, there is neuer a miracle, but it hath a signe with it, which shewes it to bee a miracle; and therefore if bread should be made the body of Christ, they might see how it is miraculously changed, and turned. But here is nothing seen.

2 Miracles in the time of the Gospell are extraordinary things, (for God worketh not by miracles) but by the power­full. Word of Grace:) but they make them ordinary things, for as often as they say Masse, which is euery day, they worke mira­cles.

[Page 230] 3 If it had bene a miracle to turne bread into flesh, then the Euangelists, and S. Paule wold haue counted it a miracle: but they speake not a word of a­ny such matter: Mat. 24.24 Luk. 17.23 2. Thes. 2.9 they all speake of lying miracles, and without question this is one of them.

Ob. 2 If bread had not bene made flesh, Ob. 2, why did Christ say, This is my body?

Sol. I answer, Christ spake figuratiuely, Sol. as was answered before, and may be gathered by the words following, This is my body which is broken for you; his body was not broken, nei­ther had he suffered as then, but his meaning was, this bread bro­ken is a signe that my body shall be broken: The bread could not bee his body, for then his body should haue beene broken, when [Page 231]the bread was broken.

Thou hast an obligation in thy hand; Thou saiest, I haue here twenty pounds: I say a­gaine, there is nothing but pa­per, inke, and waxe: Oh but thou tellest me, here is that which wil bring me in 20. p. and that is as good: so this is as good, that vn­der these signes you receiue the vertue of Christs body & blood by faith, as if you did eat his bo­dy, and drinke his blood indeed.

Ob. 3. But Christs calling is making; Ob. 3. hee called bread his body, therefore it is his body.

Sol. God called the Lamb the Passeouer, Sol. is it therefore made the Passeouer, or a signe of the passouer? He called Circumcisi­on the couenant, was it therfore made the couenant, or but a sign of the couenant? So Christ cal­led [Page 232]himselfe a Vine, not that hee made himself a Vine, but to sig­nifie vnto vs, that as the bran­ches are in the Vine, so the faith­full are in him: & here he calleth bread his body, not that it was (vpō the word spoken) made his body, but because it is the Sacra­ment, signe, & figure of his body.

Ob. 4. Then it seemeth that there is nothing in the Sacra­ment but bread and wine? Ob. 4.

Sol. Not so: Sol. In the Sacra­ment there is more thē the bare Elements. Christ saith, his body is there: Paule saith, that it is the communion of the body and blood of Christ: therefore this bread goeth beyond common bread, for it doth not only nou­rish the body as it did before, but also it bringeth a bread with it, which nourisheth the soule; [Page 233]not so as the nature of this bread is changed (that remaines,) but the vse of this bread is changed.

Ob. 5. But Christ is omni­potent and Almighty, Ob. 5. hee can turne bread and wine into his body and blood, and therefore he doth.

Sol. 1. It is an olde rule, that from can to will there neuer fol­loweth any good argument. Sol. 2. God is not called Almighty, A posse ad velle non se­quitur ar­gumentum. because hee can doe all things, but because hee is able to doe whatsoeuer his good pleasure is to doe. There are certaine things which God cannnot do, as for example, God cannot de­ny himselfe, he cannot lye, hee cannot saue the reprobate, and condemne the Elect: Whatso­euer is contrary to his Word, that cannot God doe. But for [Page 234]Christs body to be really in the Sacrament, is contrary to Gods Word, therefore God cannot doe that.

Ob. Ob. 6. 6. But Christ saith, him­selfe, Behold, Mat. 28.20 I am with you vnto the end of the world.

Sol. Sol. It is true, Christ is with all his Elect vnto the end of the world spiritually, but not cor­porally; he is present among his Elect; by his Spirit and grace, but not with his naturall body. Wheresoeuer two or three are ga­thered together in my name, (saith Christ) there am I in the middest of them. This promise of Christ and such like promises are to be vnderstood not of the corporall presence of Christ here in earth; but of his spirituall presence by grace.

Let the Papists obiect for [Page 235]their transubstantiation what they will, yet the truth is this, the substance of the bread still remaines in the Sacrament, it is not turned into the body of Christ. And therefore let vs ground our selues in this, That as Christ dwelleth in vs, so he is present in the Sacrament, and must be eaten of vs: Christ dwel­leth in vs spiritually by faith, Eph. 3.17. ther­fore hee is spiritually present in the Sacrament, and must bee ea­ten by faith. Thus much of Christs promise in these words, This is my body.

Which is broken for you] Here is set downe, and expressed the benefit and fruit of Christs pro­mise: the faithfull Disciples, and in them, all the Elect are made partakers of the benefit of his death and passion; for hee gaue [Page 236]himselfe for their redemption: hee had nothing else to giue, he might haue said with Peter, Gold and siluer haue I none; Act. 3.6. nei­ther by any other meanes could he saue his people, and therefore He laid down his life for his sheep; Ioh. 10.15. he suffered, that they might be saued, he was accused as guilty, that they might bee innocent, and hee dyed, that they might liue. Learne, That

None but the Elect haue bene­fit by Christs death and passion: Doct. he hath put out the hādwriting of ordinances which was against them, hee hath fastned it to the crosse; hee hath closed vp the streigth and narrow inclosure of circumcision, and broken downe the partition wall for their en­trāce into his fathers house: the priuiledges & benefits of Christs [Page 237]death, doe onely belong to the faithfull: Heb. 9.12. By his blood he entred in once into the holy place, & obtained eternal redemption for vs: that is, for the faithfull, and none other. As Zachary saw in the heauenly vision two Oliue trees dropping oyle through the pipes into the bolles of the golden Candle­sticke: Zach. 4.2.3. So Christ this Oliue tree doth not conuey his graces to any by the vertue of his death, which is as the pipe, but to those that belong to the golden can­dlesticke of his Church; Christ is only the Sauiour of his body. Eph. 5.23.

Reas. 1 1 It was not Gods purpose, that Christ should, dye for all men; for if he had, how comes it to passe that some are damned already, and others that haue no faith, shall be damned hereafter? either Gods purpose to saue thē [Page 238]is frustrate, or else God cannot doe it, and so something should resist the power of God, which is blasphemy to thinke. Second­ly, if God, had such a purpose to saue all men, and then after see­ing the incredulity of man shold change his minde, then the exe­cution of Gods will should depend vpon the vncertainty and instability of the euent; which doth derogate much frō the al-sufficiency of God: and therefore we say, that Christ suf­fered for none, but such as haue their garments dipped in the blood of the Lambe.

Reas. 2 2 Christ died for none but those for whom he prayed, and they were none but the faithful; Ioh. 17.9. as for the world, he neuer pray­ed for it. Yea further, for whom Christ giueth himselfe, to those [Page 239]hee giueth his Spirit, to abide with them, and to seale vp their saluation to their owne soules: for the Spirit letteth them know the things that are giuen them of God. But the world cannot receiue him, for the world seeth him not, nor knoweth him: Ioh. 14.16.17. and much lesse can it receiue him.

Reas. 3 3 For whom Christ gaue himselfe, to them hee alwayes tendered his loue; but hee euer shewed his loue abundantly to the faithfull: He loued his Church (saith the Apostle) and there­fore he gaue himselfe for it. Eph. 5.25. And againe, He loued vs, and gaue him­selfe for vs. Reu. 1.5. Now what is meant here by Vs, all man-kinde, or a­ny of the wicked? Nothing lesse, but by it wee vnderstand Gods deare children and Saints, Such as are washed from their sins, Ver. 6. and [Page 240]are made Kings and Priests vnto God.

4 If Christs death had beene effectuall for all men, then it had beene impossible for any man, yea, the reprobates, Cain, Iudas, and such others to bee damned: but this is a most infallible truth, that the Lord hath chai­ned thē vp to euerlasting death and destruction, and therfore Christ died not for them.

Reas. 5 5 To whom neither the ends, nor the fruits of Christs death doe belong, to them the ef­ficacy of Christs death cannot be ascribed: but the ends and fruits of Christs death, doe not belong to the wicked.

1 The ends of his death are: 1. by his death to abolish him that had the power of death, that is, the Diuell; but he ruleth [Page 241]still in them: 2. Tim. 1.10 2. To conquer death it selfe; but they are still vnder the bondage and feare of it: 3. To destroy sinne, that it may dye in men; but it liueth & ruleth in them: 2. Cor. 5.15 4. That they which liue, might liue to him which is dead; but the wicked rise against him, and attaine not to the beginnings of life eternal here, nor the perfection hereaf­ter. And as for the fruites of Christs death, which are iustifi­cation, remission of sinne, impu­tation of righteousnesse, recon­ciliation with God, regenerati­on, sanctification, saluation, and life eternall, none of these belong to the wicked, but to the members of Christ: so as wee may conclude with the A­postle, Hee gaue himselfe for his people, Tit, 2.14. that are purged from ini­quity, [Page 242]and are zealous of good workes.

Ob. But I hope, Ob. will some say, that there is no great danger in saying, Christ died for repro­bates. It is the speech of the Apostle Saint Peter, Some (saith he) shall bring in damnable here­sies, 2. Pet. 2.1. denying the Lord which hath bought them.

Sol. Sol. Wee vnderstand these words bought them, as spoken not according to the iudgement of infallibility, but according to our owne iudgement, and the iudgemēt of others that are led by the rule of charity: for to ex­pound the words otherwise, and to say, they were indeed, and in truth redeemed, were to make Christ a Redeemer of some, nei­ther freed from the power of sinne in this life, nor from the [Page 243]power of hel in the life to come; which is contrary to many pla­ces in Scripture.

Ob. Ob. But wee reade in many places of Scripture, that Christ redeemed the world: God was in Christ, 2. Cor. 5.19 and reconciled the world to himselfe, not imputing their sinnes vnto them; he is the re­conciliation for our sinnes, and not for our sinnes only, but also for the sinnes of the whole world, &c. 1. Iohn 2.2.

Sol. Sol. I answere, that our Saui­our sayth in another place, I pray for them, that is, for my Dis­ciples, I pray not for the world: here the world is excluded from the benefit of Christs prayer: So that we haue a world opposed to a world: There is a world of the faithfull, and a world of repro­bates. For the world of the faithfull, our Sauiour did giue [Page 244]himselfe, but not for the world of wicked men: Ioh. 3.16. God so loued the world, that he gaue his onely begot­ten sonne, &c. And Christ sayth I will giue my flesh for the life of the world, &c. Meaning by the word, world, all the elect, both of the Iewes, and also of the Gen­tiles.

Ob. Ob. But it will bee further sayd, that Christ died for all: Hee gaue himselfe a ransome for all: 1. Tim. 2.6. That he tasted death for all, Heb. 2.9. &c.

Sol. Sol. I answere, that this vni­uersall note, all, doth not signi­fied euery particular man, but all sorts of men, of all states, conditions, and callings, accor­ding to that speech of Peter in his Sermon to Cornelius: In eue­ry nation he that feareth God, Act. 10.34. and worketh righteousnesse, is accepted with him: So likewise it is sayd [Page 245]of our Sauiour Christ, That hee healed euery sicknesse, Mat. 4.23. and euery disease: The meaning is not that he healed all diseases generally: for questionlesse many died in his time, but he healed all sorts, and kinds of diseases: Againe the word all may be restrained to beleeuers; as where it is sayd, Christ tasted of death for all, the meaning is, Heb. 2.10. he died for sons that must be ledde vnto glory, for his brethren, and such children as are giuen of God vnto him.

Vse 1 1. This serueth for the re­proofe of them that thinke all shall be saued, the reprobate as wel as the elect; Iudas, as well as Iohn, & Saul as well as Paul. The diuell hath deluded so many men with this cōceite of Christ his death for all men, that they commit sinne with gredinesse, [Page 246]& are growne carelesse of their owne saluation. But let all such know, that they shall finde the contrary to their woe, vnlesse they preuent Gods wrath to come, with hearty Repentance. And certainely there be many in the world, to whom it may bee sayd as Simon Peter sayd to Simon Magus: Act. 8.21. They haue neither part, nor fellowship in this busines, being pre-ordained of God vnto condemnation. Iude 4. Iude v. 4.

Ob. But I know Christ died for all men, and I am a Christi­an, as well as another man, and therefore I am sure Christ died for me.

Sol. If a woman that had two children, should sweare she were a maide, or hee that had the plague should say, and face mee downe he were sound; or one [Page 247]reeling in the chanell, that hee were sober; would they not bee spectacles of shame to all that saw, and heard them? And for an vnseemely and filthy liuer to challenge this honour, to be car­ried in Christs bosome, to bee remembred to his Father in his prayers, and apportion part of Christs death to himselfe, is as absurd as the other; his fained hope in the last day will deceiue him. Thou sinfull wretch, brag as much as thou wilt of thy por­tion in Christ his death, I tell thee from the Lord, thou hast no part in him, nor in his death, and sufferings, but the markes of Gods vengeance are yet vpon thee, and thou venturest thy sal­uation peremptorily by deser­ring thy repentance. It is there­fore an intollerable absurditie [Page]for him el [...] bu [...] [...] [...] [...]ed men [...] [...] s [...]nne, &c. And C [...]rist [...]a [...]th I will giue my flesh f [...]r the life of the world, &c. Meaning by the word, world, all the ele [...]t, both of the Iewes, and also of the Gen­tiles.

Ob. Ob. But it will bee further sayd, that Christ died for all: Hee gaue himselfe a ransome for all: 1. Tim. 2.6. That he tasted death for all, Heb. 2.9. &c.

Sol. Sol. I answere, that this vni­uersall note, all, doth not signi­fied euery particular man, but all sorts of men, of all states, conditions, and callings, accor­ding to that speech of Peter in his Sermon to Cornelius: In eue­ry nation he that feareth God, Act. 10.34. and worketh righteousnesse, is accepted with him: So likewise it is sayd [Page]of [...] dis [...]se. The [...] he he [...]ed all dise [...] [...] for questi [...]nlesse many [...]d in his time, but he he [...]led all sort [...], and kinds of diseases. Againe the word all may be restrained to beleeuers; as where it is sayd, Christ tasted of death for all, the meaning is, Heb. 2.10. he died for sons that must be ledde vnto glory, for his brethren, and such children as are giuen of God vnto him.

Vse 1 1. This serueth for the re­proofe of them that thinke all shall be saued, the reprobate as wel as the elect; Iudas, as well as Iohn, & Saul as well as Paul. The diuell hath deluded so many men with this cōceite of Christ his death for all men, that they commit sinne with gredinesse, [Page 246]& are growne carelesse of their owne saluation. But let all such know, that they shall finde the contrary to their woe, vnlesse they preuent Gods wrath to come, with hearty Repentance. And certainely there be many in the world, to whom it may bee sayd as Simon Peter sayd to Simon Magus: Act. 8.21. They haue neither part, nor fellowship in this busines, being pre-ordained of God vnto condemnation. Iude 4. Iude v. 4.

Ob. But I know Christ died for all men, and I am a Christi­an, as well as another man, and therefore I am sure Christ died for me.

Sol. If a woman that had two children, should sweare she were a maide, or hee that had the plague should say, and face mee downe he were sound; or one [Page 247]reeling in the chanell, that hee were sober; would they not bee spectacles of shame to all that saw, and heard them? And for an vnseemely and filthy liuer to challenge this honour, to be car­ried in Christs bosome, to bee remembred to his Father in his prayers, and apportion part of Christs death to himselfe, is as absurd as the other; his fained hope in the last day will deceiue him. Thou sinfull wretch, brag as much as thou wilt of thy por­tion in Christ his death, I tell thee from the Lord, thou hast no part in him, nor in his death, and sufferings, but the markes of Gods vengeance are yet vpon thee, and thou venturest thy sal­uation peremptorily by defer­ring thy repentance. It is there­fore an intollerable absurditie [Page 248]for thee being a slaue to sinne, & as prophane as Esau, Heb. 12.16. to vaunt of thyselfe, as the seruant of God, & to claime a birthright there, where thou hast no more inter­est, then the dogs in the bread of Children.Mat. 15.26

Vse 2 2 In that Christ dyed for vs, and not for himselfe, this may in­forme vs of his innocency, as the Prophet Isay sayth:Isay 53.9. Hee had done no wickednesse, neither was deceite in his mouth; the iust suffe­red for the vniust; Heb. 9.14. He offered him­selfe without spot vnto God; and as the Apostle saith,2. Cor. 5.21 He knew no sin. The diuell set his wits on tenter hookes to prouoake Christ to sinne, yet neuer preuailed; as our Sauiour testifieth of himselfe, The prince of this world commeth, Ioh. 14.30. and hath nought in me.

2. This may also informe vs, [Page 249]and let vs see the haynousnesse, and grieuousnesse of our sinnes, that caused such an immacu­late, and vnspotted Lambe to suffer a most shamefull death for vs: needs must those wounds be deepe, that could not bee cured but by the wounds of the sonne of God. Behold, holinesse is scourged by vngodlinesse, wise­dome is mocked at for foolish­nesse, righteousnesse condem­ned for wickednesse, truth mur­dered for lyers, and harmelesse­nesse is slaine for most mischie­uous, and haynous sinners: Our sinnes were the cause of his death.

Oh therefore let vs breake off our sins by a righteous course, and neuer tread vnder foote the precious bloud of Christ, Heb. 10.29 nor count it an vnholy thing: Acknowledge [Page 250]ô man thy value, and thy debt; and seeing so great a pride is payd for thy freedome and re­demption, be ashamed of sinne, which is thy thraldome: and bee carefully heedfull, that the deuil wound not that, which God hath healed, lest by the content of thine heart, and transgression of thy body, thou bee bound to performe that seruice to thine enemie, which thou owest to the Lord.

Vse 3 3. If Christ haue giuen him­selfe for vs, then we must in way of thankfulnesse giue our selues vnto him:Taylor on Titus. he gaue his body, his soule his glory, and all for vs; we must not then thinke much to part with our body, goods, name, liberty, or life it selfe for his sake, when he calleth vs vnto it. The law of thankfulnesse re­quireth [Page 251]that wee should part with such things, as in compa­rison are but trifles, for him who thinketh not his dearest things to good for vs; and the rather because when we haue done all we can, we can neuer be suffici­ently thankfull for this greatest gift, that euer was giuen to the sonnes of men; wee can neuer speake sufficiently of it, nor euer wade deepe enough into the O­cean of that loue, that presen­teth vs with such a gift as this is. Howsoeuer therefore the sight of the blood of Bulls, and Goates wold more affect many, then this most precious blood which they tread vnder their feete, yet let those that looke for part in it vnto saluation, ac­count this precious, yea and their glory; and reioyce that the [Page 252]wisedom of God hath left them meanes by the word, and Sacra­ments, wherein Christ is daily crucified before their eies, to re­uoake it into their memories: Let them conscionably vse this meanes vnto this end, that this gift running euer in their minds, they may bethinke them what they may acceptably returne for so great receits; and when they heare their harts called for, they may giue heart and hand, head and feete, will and affecti­ons, vp to the seruice of so good a benefactor.

Vse 4 4. This may teach vs a lesson of triall, to trie and examine our selues, and see whether wee bee those for whom Christ suffered: But how may this bee done? Wouldest thou know, how this may be done? then looke to thy [Page 253]conuersation in this world. If thou followest excesse of riot, and vaine conuersation, thou hast nothing in Christ: to whom soeuer Christ is a redeemer by merit, procuring the pardon of sinne, to him he is a Sauiour by efficacy also, by turning his hart from sinne to God: if then thou wouldest know whether Christ suffered for thee or no, and by his passion tooke away the guilt and punishment of sin, then see whether thou art purged from the silthinesse of sinne. If thou art purged from sin, then thou art redeemed by Christ.

This do in remembrance of me. In these words are included a commandement of our Sauiour Christ to his Disciples, com­manding them to celebrate this Sacrament after his manner, [Page 254]and the end of that commande­ment: In so doing they remem­ber him, and the wonderfull workes that he hath done. The commandement is in these words, this do; he bids his Disci­ples imitate him in admini­string this Sacrament that hee hath instituted: Obserue gene­rally, those things that Christ commanded,Doct. are carefully to be performed: therefore his Disci­ples were carefull in admini­string this blessed supper euery Sabbaoth day. Abraham so soone as he receiued his charge to sacrifice his sonne,Gen. 22.3. very ear­ly in the morning hee ariseth, and fitteth himselfe to the worke enioyned. Christ will not haue that Disciple, whom hee calleth, to go home, and cele­brate his Fathers funeralls,Mat. 8.21. but [Page 255]presently follow him: And when hee sendeth out his Apo­stles to preach the Ghospell, they must make hast,Luk. 10.4. and salute no man by the way (not forbid­ding thereby the common offi­ces of ciuility, but the hinde­rance of their calling:) wee are therfore bound to follow God commanding, and to obey his will, because we are his seruants. Thus Dauid acknowledgeth, that he would do his good will,Psal. 40.6. for he had prepared, or pierced his eare; which forme of speech is taken from those solemne ceremonies, vsed among the Iewes, when one sold, and gaue himselte into the seruice of ano­ther: As that seruant who loued his Maister, and would not go out free, was brought to the Iudges, set to the doote post,Exo. 21.5.6 and [Page 256]had his care bored with an awle, that he might serue fore­uer: So Dauid through the loue that hee bare to his Lord and Maister, was as this seruant, pre­pared his eare for boring, stood at the doore, and desired that he might dwell in the court of the Lords house, to serue him fore­uer.

Reas. 1 1. Behold Christ Iesus out Lord, hee was obedient to the Father, vnto the death, euen of the Crosse;Phil. 2.7. and in his agony prayed with a submission, Father if it bee possible let this Cup passe from me; Mar. 26.39.42. but if I must drinke there­of, thy will be done.

2. Behold the Saints of God like Ioshuahes seruants, saying, All that thou commandest vs, Iosh. 1.16. we wil do. God saith to Dauid, Seeke my face, Dauids soule presently [Page 257]answereth,Psal. 27.8. Thy face Lord will I seeke. If Christ aske, Saul, Saul, why persecutest thou me, what meanest thou man? Paul makes but two needfull demands for his instruction, first of his person, Who art thou Lord? and percei­uing it was Iesus of Nazareth, whom hee persecuted in his members, his next request is to know his pleasure, what wilt thou Lord? And knowing now his Maisters will, he maketh no fur­ther dialogues with him, but resolutely obeyed. Iacob whom God commanded to returne in­to the land of his fathers, and to his kindred, protacted no time, but informing Rahel and Leah, Gen. 31. of the necessity of his voiage, suddenly departed, and obeyed God. Zacharie, Luke 1.6. and Elizabeth walked in all the ordinances of [Page 258]God without reproofe, and the Romanes were commended, that they were full of good­nesse.Rom. 15.4.

Reas. 3 3. Behold the creatures, they are obedient, the Seraphins are decyphered with a paire of wings spread abroad,Isay 6.2.3. resemb­ling their cheerefull obedience in executing the commande­ments of the Almighty: The Angells do his will: Ps. 103.21. Iob 38.11. The Sea stay­eth his waues, and passe not the ap­pointed bounds: God speaketh to the Whale, Ionas 2.11 and he casteth vp Ionas vpon the land: And in the plagues of Egypt, the Lord spake,Ps. 105.34. and there came Locusts, darkenesse, tempest, &c. Yea, of­tentimes they obey contrary to their nature, The Moone stood stil and waited, Iosh. 10.13. 2. Chron 32.31. and the Sunne went backe.

[Page 259] Reas. 4 4 The eye of the Lord is vp­pon euery seruant, to watch him, how farre hee is wanting in any good worke, which hee hath giuen him calling and meanes vnto: and as he is ready to com­mend the presence of any true grace to encourage it, so taketh he notice of that which is wan­ting, partly to reproue the want, and partly to prouoke vs to the purchase of that which is wan­ting.

Reas. 5 5 To doe what God com­mandeth, doth aduance and fur­ther thy reckoning, and prepa­reth a comfortable account for hereafter. How rich might a man be in good workes? What an haruest might hee make ac­count of? What a crowne of righteousnesse might he expect, that were carefull in this endea­uour, [Page 260]to looke to doe one duty as well as another?

Vse 1 1 This may reproue the hea­uinesse and lumpishnesse, or the want of quicknesse, in the per­formance of those duties which God requireth of vs: Some do many good things (such as are good in themselues,) but it is in a kinde of necessity, and by con­straint, to satisfie law, or to keep custome. Others, so they walke ciuilly and honestly, that men cannot touch their credit, are safe, they hope they obey God well enough; in the meane time all care of sound and sincere o­bedience is cast off, as if duties of religion, and ciuility were at wars, and could not both lodge in one house and heart. Others cannot endure to heare of all the Commandements, it is enough [Page 261]with them, if they obey some one or two: These are like those seruants that striue for master­ship, they wil serue but by halfes, they will doe one part, and their master must do another. Others will loue God aboue all, and will doe any thing for him that hee will bid them; but if he say, Loue thy neighbour as thy selfe, then their heares are dead, they are loath to deale iustly, discreetly, and conscionably. Others when God cals vpon them to perform any speciall duty, cry out, Ma­ster, this is an hand saying, and goe away (like the young man whom our Sauiour wished to sel his liuing) heauy at heart. Others wil be said to be Gods seruants, yet they wil be led by their own discretion; much like retainers, that are willing to belong vnto [Page 262]some Gentleman, but yet it is for their priuate aduantage.

All these that make custome, time, or law, or profit, or vaine delight, or idle and supposed e­stimation to be the rule of their course, are not obediēt to Gods Commandements, nor his true seruants.

Vse 2 2 This may serue to prouoke vs to tender vnto God our best obedience with heart and good will. The Apostle perswadeth seruants to do their masters bu­sinesse by three arguments, all which may perswade our ser­uice to our Master in heauen. First (saith hee) It is the will of God, Eph. 6.6. Gods institution, and the ordinance of Christ: It is e­nough for a seruant to know, that such a thing is the will of his Master.

[Page 263] The second Argument is ta­ken from the honour of their o­bedience, in seruing men they serued the Lord Christ,Col. 3.24. which is an honourable thing: besides, the benefit of our obedience re­downdeth vnto our selues, God gaineth little by it; our good­nesse reacheth not to him, to adde a graine to his perfection, but to our selues.

The third Argument is drawn from the expectatiō of reward, which, if their masters should faile, God would not faile to re­pend vnto them, Knowing, that whatsoeuer good thing any man doeth, Eph. 6.8. the same he shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane men, how rich a reward giues hee to the faithfull seruice of himselfe?

[Page 264] Helps and meanes of obedience And that we may walke in the way of obedience, let vs vse these helpes.

1 Make conscience of the least duty, as knowing, that o­mission of duties shall receiue sentence against them,Mat. 25.42 as well as commission of euill.

2 Looke what thou art cal­led vnto, and in thy calling what is most needfull, and that doe, wisely preferring the generall calling before the speciall, and heauenly things before earth­ly.Mat. 6.33.

3 Keepe thy selfe in readi­nesse to euery good work, know­ing that thou hast alwaies one i­ron in the fire, a soule to saue, an Election to make sute;2. Pet. 1.10 which re­quireth all diligence.

4 Suffer thy selfe to be gui­ded by the rule and square of [Page 265]Gods Word; it is a Lanterne & a light to guide thee, and the word of grace that will teach thee to deny all vngodlinesse, and worldly lusts;Tit. 2.11.12. and to liue so­berly, righteously, and godly in this present world.

5 Hee that would doe all that God commands, must not only take occasions offered, but euen seeke them, and watch thē, as beeing glad to obtaine them.

6 Let not the Lord finde a time wherein hee may say to thee, as hee did once to some standing in the streets, Why stand you here gazing all day? but say to thy soule as Dauid did to his Sonne Salomon, Vp and be doing: There is no time, wherein God, and thy neighbour, and thy selfe, the Church, or Cōmonwealth, or thy family, or the Saints a­broad [Page 266]broad, call not for some duty from thee: Oh lay vp these rules, and they will be excellent helps to set thee forward in the way of obedience.

Notes of obedience.

Quest. But how may I know that I am obedient vnto Gods Commandements?Quest.

Sol. 1.Sol. God loues truth in the inward parts, and refuseth all that obedience, which fol­lowes not sanctification of the spirit. Examine now thy in­ward parts, and see whether there bee such a change in thee, as thou canst ioin the subiection of thy soule with the obedience of thy body.

2 Examine thy selfe whether the loue of God constraines [Page 267]thee, or the prouocations of men compells thee to obedi­ence: a free horse needs not the wand, nor one willing to obey needes no coactions, nor faire encreatings.

3 Examine thy manner of o­bedience, whether it be a cheer­ful and a willing obedience, that repineth not, as giuing God too much; that deuiseth no excu­ses, as Saul when he did but halfe the Commandement;1. Sam. 15. that see­keth no delayes: I made haste, Psal. 119. & delayed not to keepe thy righteous iudgements.

4 Doest thou make consci­ence of the least Commande­ment, as well as the greatest, and of all the Commandements, as well as one? obeying the Com­mandement of faith in the Gos­pell, as well as the Commande­ment [Page 268]of the actuall, and morall law; obeying the Commande­ment as well of doing good, as of abstaining from euill. And lastly, doth thy obedience hold out, and neuer shrink away; then surely thy obedience is sound, and thou art a true and faithful Disciple, doing whatsoeuer thy Lord and master hath comman­ded.Ioh. 15. Thus much in generall of this Commandement of Christ in these words, This doe, &c.

That which Christ in parti­cular commanded, was the cele­bration of this Supper; This do as you haue seene mee doing be­fore you: Celebrate this my Supper according to my insti­tution: Obserue,Doct. the celebrati­on of this Sacrament is imita­torie: the Minister and receiuer haue nothing therein difficult [Page 269]or miraculous, for then Christ would not haue imposed it vp­pon them for imitation: workes of wonder are impossible to sim­ple men, they must bee left vnto diuine powers. That which our Sauiour commanded heere, is such a thing as both may, and ought to be done: Hee did not bid his Disciples turne the bread into his body, or the wine into his blood, that is a matter that went beyond their skill, and had beene a strange miracle indeed: but as hee tooke the bread and wine, gaue thankes for them, brake the bread, and powred the wine, distributed them amongst his Disciples, and commanded that they should eate and drink of them, so would he haue both Minister and people to doe in imitation of him.

[Page 270] This may serue to reproue the Papists,Vse. that add so many gawds to this Sacrament, which Christ neuer instituted, that Lay peo­ple cannot see Christ through them. This institution left to our imitation is made an obla­tion and a sacrifice by them. Christ said, Doe this, but not of­fer this, for hee offered not his body nor his blood at this Sup­per, yet they make this Sacra­ment an Offering, an Expiatory, Propitiatory, and a satisfactory Sacrifice for the sinnes both of the quicke and dead, which doth much weaken the vertue of Christs death: and crosse the word of Gods Spirit, teaching vs by his Apostle, that with one offering Christ hath consecrated for euer them that are sanctified: Heb. 10.14 so as this Sacrament cannot be a Sa­crifice [Page 271](The offering of his body was but once made to take away the sinnes of many:Ver. 10. Heb. 9.28.) neither did Christ leaue it to vs, that wee should vnderstand it as a Sacri­fice, knowing, that then wee could neuer imitate him. Be­sides, they make the Sacrament a veile to hide Christ by their trashy additions: Christ said, Doe this, that is, eate, drinke, &c. But they goe further, they must put on their masking apparell, Albes, girdles, copes, tunicles, deacon, subdeacon: they must haue their ceremonies, as cen­sers, balles, candles, candlesticks, paxes, pixes, corporasses, corpo­rasse clothes, superaltaries, Al­tars, Altar cloathes, chalices, cruets, napkins; they must vse strange gestures, turnings, retur­nings, gaspings, gapings, knee­lings, [Page 272]crowchings, crossings, knockings, winckings, starings, kissings, lickings, noddings, no­sings, washings, weepings, with confessions, prostrations, com­memorations, consecrations, coniurations, pausations, and a thousand other abominations: All which are strange things, and nothing concerne vs in the celebration of Christs Sup­per.

2 Here also may be reproo­ued all too curious Ministers, that runne more vpon circum­stance then substance, putting as much vertue in the outward robes and vestiments, as in the matter of this Sacrament: But Christ bids vs not put on this apparell, or that piece of linnen; all that he gaue in charge was, they should administer this Sup­per, [Page 273]as he did to his Disciples.

3 Here may bee reprooued many receiuers, who make ma­ny a quaere at the behauiour of the Minister, not regarding the efficacy of this Supper to bee of God.

Ob. Some say,Ob. how may I communicate with a wicked Minister, or with what com­fort?

Sol. The wickednesse of the Minister may somewhat lessen the comfort,Sol. but neither dimi­nish the perfection of the Sacra­ment it selfe, nor hinder the effi­cacy thereof to vs, seeing the efficacy depends onely on the promise of God, and the faith of the receiuer.

Ob. But how can he be a means of conueying grace to me,Ob. that is a gracelesse man?

[Page 274] Sol. Grace is compared to water;Sol. now may not water that passeth through a woodden or stony channell, which it selfe is so vndisposed, that it cannot re­ceiue or haue any benefit of it, make a whole garden fruitfull? So it is in this Sacrament, thogh it come throgh a woodden or a polluted vessell, a bad Minister.

Ob. But by communicating with him,Ob. wee communicate in his sinne.

Sol. Hee that receiueth the Sacrament at the hands of an Adulterer,Sol. is not made thereby an Adulterer nor partakes of his Adulterie. If wee either made him Minister, or communicated with his insufficiency, which our soules groane vnder, some part of the guilt would sticke to our singers: But wee communicate [Page 275]onely in the Lords ordinances, so farre as hee is able to ad­minister; and iustifie not the lawfulnesse of his calling, but that bee onely is in the place of a Minister, whom wee can­not auoide, vnlesse wee will put away the Lord in refusing his Sacraments.

Ob. But what say you to a dumbe Minister?Ob. He is no Mi­nister, and therefore he can per­forme no ministeriall action: His Sacraments also are no Sacra­ments.

Sol. For themselues,Sol. I say their ministery it vnlawfull to themselues; and without repen­tance, a certaine matter of de­struction. 2. I cannot blame those, who with their owne, and the Churches peace do auoid them. 3. We must distinguish [Page 276]betweene such a man, and a meere priuate man; for althogh they bee not good, and lawfull Ministers of God, yet because they come in the roome of Mi­nisters by the election of the Church, to whom God gath gi­uen power to ordaine them, they are now publique persons, and Ministers, though not good ones. 4. Being thus enabled by the Church to giue what they can, and bound by being in the place of a Minister, though hee come neuer so inordinately to administer Sacraments, wee may receiue from him what hee can giue.

Ob. But how may I partake,Ob. where open sinners are tollera­ted to receiue the Sacrament? do not I partake in their sins?

Sol. Christ was content to [Page 277]wash in a common water,Sol. in the flood Iordan, hee feared no in­fection from it: Though Naa­man the Leper were washed there, though the Pharises, and Hypocrites washed there, yet hee takes no exception, contracts no vncleannesse: So the wickednes of another communicant doth not preiudice him that is right­ly prepared: though hee com­municate with him in the Sa­crament, yet not in his sinne. No mans sinne can defile another, or make Gods promise in vaine, nor the scale of it, to him that is no way accessary to it, neither hath it power to hinder him from the Sacrament.

Do this in remembrance of me) Here is the end of Christs com­mandement, hee bids vs cele­brare this Sacrament, that wee [Page 278]may remember him, not that wee should thinke him present with his body, nor that the bread is turned or transsubstan­tiated, (for remembrance be­longs not to things present, and before the face, but to things absent,) but that so often as we partake of this Supper, wee might call his loue (in sacrifi­cing himselfe for vs) to our mindes.

Our aduersaries leaue out this piece of Scripture, as a thing per­taining to no purpose: yet they are so necessary, that without the knowledge of thē, the Sacrament profiteth little: Or if they do not leaue out these words, yet they whisper them to themselues, that no man may be the better for their doings; and that the people may be kept still [Page 279]in blindnesse: But the maine rea­son why they make these words out-casts, and as without a fa­ther, is, because they make a­gainst their transsubstantiation. If we do al in this Sacrament, in remembrance of Christs body, which was broken like the bread, it is an argument that his body is not there. For re­membrance is (as I sayd before) of things absent: we cannot be sayd to remember, but rather to see that which is before vs. Let the Papists well remember themselues, that they are out of the right way: Christ is not bo­dily present in the Sacrament, when he bids vs do this in re­membrance of his body. But seeing Christ doth in this his insti­tution cōmand vs to celebrate his Supper in remembrance of [Page 280]him, we may learne this lesson, That

Wee are very inclinable to forgetfulnesse,Doct. else Christ would not so much haue pressed vpon vs this duty of remembrance: He thought that we would not thinke of his loue towards vs, vnlesse he had giuen vs a me­mento, whereby we might be put in mind of it; and indeede soone do we forget Christ with­out a speciall token of remem­brance. And that because,Reas. 1. 1. Our naturall corruption, and vncleanenesse of our hearts and minds, is such a cursed fruite of originall sinne, as that it filles vs full of wicked thoughts, and carnall meditations, and makes vs cast off all care of Christ, as if wee had nothing to do with him.

[Page 281] Reas. 2 2. We haue no loue, nor de­light in him; al our loue, and de­light is in worldly things, and idle vanities: If wee thought that all our spirituall treasure were in Christ, and that with the gaining of him wee should gaine all heauenly blessings, we could not so easily forget him: But our hearts can harolie bee perswaded thereunto, and all we gape after is nothing else but filthy lucre.

Reas. 3 3. There is such pride of heart in euery one of vs through the vnthankfull abuse of our prosperity, that we neuer minde Christ; whereas store of bene­fits should lift vs vp to a perpe­tuall remembrance of the au­thor, and giuer of them, on the contrary they so lift vs vp to a pride of our selues, that we for­get [Page 282]him. So complaines the Prophet: According to then pas­ture so were they filled: Hose 13.6. they were filled, and their heart was exalted, therefore they haue forgotten the Lord their God.

Vse. Seeing we are so forget­full of our Sauiour Christ,Vse. that hath done so much good for vs, as the world cannot compre­hend: Let vs labour not only to see this, our sinne of forget­fulnesse, but also to subdue it; which that wee may performe with care and conscience, let vs consider the grieuousnesse of it, and the greatnesse of the pu­nishment threatned against it.

The grieuousnesse of it ap­peareth by the Lords often for­bidding of it:Deu. 4.23. et 8.11. Take heede to your selues lest you forget the couenant [Page 283]of the Lord: And againe, Beware thou Jorget not the Lord thy God.

2. Forget fulnesse is a kind of Atheisthe,Psal. 10.4.11. for they who are for­getfull haue no impression of God, not his Sonne Christ en­grauen in their heart, minde, and soule.

3. It is the mother nurce of many sinnes, it goth not alone, but carrieth many sins with it; whereof it commeth to passe that forgetfulnesse, and trans­gressions are ioyned together as the cause, and the effect.

It was the cause of the idola­try of Israell, of her sacrifice to diuells, Deu. 32, 15 17, 18. of her comtempt of Gods messengers, of her selfe conceite, of peruerting her way,Ier. 3.21. Iudg. 3 7.of doing wic­kedly in the sight of the Lord, &c. And now speake by way of re­proofe to any one that hath [Page 284]done amisse: Why Sir, why did you sweare, prophane the Lords Sabbaoth, deale iniuriously, commit that act of vncleannes, speake vainely and idly? &c. Did you not heare the Minister re­proue these the other day? His answere will bee: Surely I had quite forgotten, and neuer re­membred. Thus you see forget­fulnesse is the cause of many great sinnes.

Secondly, as this sinne is grie­uous, so the punishment of it is fearefull. 1.Isa. 49.14. They that forget God, shall be forgotten of God: that is,Lam. 5.20. hee will withdraw his loue from them. 2. They shall be vexed with barrennesse,Hos. 4.6. and death: 3. With desolation, and destruction of their cities.Isa. 17.10. 4. With bondage,Hos. 8.14. and subiection vnder Tyrants.1. Sam. 12.9. 5. The Lord will [Page 285]scatter thē as the stuble that passeth by the wind of the wildernesse. 6.Ier. 13.24.25. Ier. 18.17. They shal be ouerthrown in the day of battell. 7. They shal beare their lewdnes, and their iniquity, Eze. 23.35. which is a burthen intollerable. 8. Lastly, they shall be punished with the torments of hel, The wicked shall be turned into hell, Psal. 9.17. and all the na­tions that forget God hell, death, and eternall destruction shalbe their portion.

Now therefore that we may auoide the grieuous and feare­full punishments inflicted vpon this sinne, let vs euer set our selues in Gods presence: As the Lords eie is in euery place to be­hold the euill and the good: Pro. 15.3. so let the eie of our minds be stedfast­ly fixed on him: this is a matter of especiall behoofe to be well thought vpon.

[Page 286] Secondly, when we go about sin, let vs remember Christ, how it was our sinnes that caused him to shed his most precious blood, let vs apply him to our hearts by faith. For

Reas. 1 1. This remembrance of Christ, will keepe and preserue vs from sinne, lest we crucifie againe to our selues, by our sins, the Lord of life.

Reas. 2 2. It will recouer vs out of sinne, being fallen into it. Peter, when hee once remembred Christ,Mat. 26.75 and his words, what did he then? surely the text sayth, He went out and wept bitterly, and so became penitent: euen so if we haue sinned, and cal to mind the great loue of Christ who came downe from heauen to die for our sinnes, & to rise for our righteousnesse, it will make vs [Page 287](if there be any spark of grace in vs) weepe, & mourne for our sins, that we may become penitēt, & reformed. 3. It wil helpe to strēg­then our faith, & to increase our loue towards him:Reas. 3 as when one friend calles to mind such, and such tokens another friend gaue him, is set further in loue (vpon the remembrance) to him that did bestow them. So it may be with vs, the oftner we remēber Christ in this Sacrament, the deeper impression of loue it will worke in vs. Ob. But my memory is short, will some man say,Ob. and I cannot remember Christ as I ought. Sol. But tell me this one thing (I pray you:Sel.) as short as your memory is, did you euer forget where you laid your trea­sure? No I warrant you, that will alwayes be remembred, though [Page 288]you layd it vp many dayes ago. But shall I tel you how it comes to passe, that so seldome Christ is remembred: The fault is not in thy memory, but in the will; thou wantest a good will, and a loue vnto Christ: a man will ne­uer forget that thing hee loueth best, he will hide it in his heart, as Dauid did Gods word.Psa. 119.11 If therefore thou hadst a delight, & loue vnto Christ, thou woul­dest vse all meanes to rectifie thy memory that he might not be forgotten.

Vers. 25. After the same man­ner also he tooke the Cup, when hee had supped, saying, This Cup is the new Testament in my blood, &c.) Hitherto wee haue spoken of both seruices at this Table, viz. The bread and the Cup, and al­so of all circumstances, and acti­ons [Page 289]touching them both: yet somewhat remaineth behind in this verse to be spoken of, that concerneth the second part of this Sacrament. After hee had supped, he tooke the Cup: The A­postle seemes to expresse, and note some difference of time be­tweene the giuing of the bread, and the giuing of the Cup, and the Euangelists agree with him therein; fierienim potest, &c. (as Maister Caluin sayth) It may be that in the Interim betweene the deliuery of the bread,In locum. and the wine, Christ preached or prayed; he was not idle, nor ill occupied, quia nihil agebat ex­traneum à mysterio: Because hee neither did any thing, nor spake any word diuerse from, or contrary to this holy myste­rie.

[Page 290] The Ministers calling is no idle calling,Doct. 1. but a calling of la­bour, and great emploiments: when hee hath dispatched one worke, he must beginne another, and when they are both ended, he must set afresh on them a­gaine. When our Sauiour hath administred the bread, he then prayeth, or preacheth, after that he deliuereth the wine, &c. He was alwayes employed: The mi­nisters taske is endles:1. Thes. 5.12. [...] 1. Tim. 5.17. They must labour among you, in word and do­ctrine. The word there vsed doeth fignifie to labour vnto wearines. And in another place Paul describing the office of a faithfull Minister,1. Tim. 3.1. saith, If any man desire the office of a Bishop, he desireth a worthy worke: where­upon one sayd well,Episcopa­tus nomen est operis, nonhonoris August. the office of a Bishop is a name of labour, not of honour.

[Page 291] The names that are giuen to them in Scripture;Eze. 3.17. Mat. 9.38.12.2. 1. Cor. 3.9, 2.5.20. Ioh. 10.2. Luk. 5.10. betoken la­bour and diligence: they are cal­led Watchmen, Labourers, Hus­bandmen, Seedsmen, Embassadours, Shepheards, Fishers, &c. Though their calling bee an high and an honourable calling, yet it is a calling of labour, not of case: they go out of one Loome into another; sometimes they are em­ployed in prinate study: first, they learne by study what is fit to be taught:1. Tim. 3.2. sometimes they are imployed in priuate prayer for their people, like Samuel; God forbid (saith he) that I should sin against Lord, 1. Sam. 12.23. and ceasse praying for you: here hee promised neuer to giue ouer this duty for his peo­ple. Sometimes they are em­ployed in visiting the sicke, in godly conference, in Christian [Page 292]and heauenly admonitions and reproofes: sometimes againe, they are employed in painefull and diligent preaching of the Word, in administring the Sa­craments, and many other holy ordinances and exercises: so as we see they cannot bee idle, but instant in season, & out of season.

1 This Doctrine serueth to reproue those people,2. Tim. 4.2. Vse. who ac­count the Ministers calling a la­zy calling: wee get our liuings easily, by pattering on a booke a little, &c. some say, and it is no maruell that they must labor for vs. But we see by that which hath beene spoken, that they are greatly deceiued. Our Sa­uiour compareth the worke of a Minister to things of great la­bour, as to plowing, fallowing, planting, watering, rearing an [Page 293]house, seeding of Cattell, wat­ching by night, &c. In all which great diligence is required. The worke of an husbandman is ne­uer at an end sometimes he fal­lowes, sometimes he stirs, some­time he carieth out his cōpasse, sometimes he sowes, sometimes he harrows somtimes he weeds; yea, euery moneth brings with it new worke. So the Minister, that is Gods husbandman, if he haue care to doe his duty, shall neuer finde time to be idle, nei­ther shall any man haue any iust cause to say, that because hee is a Minister, therefore he hath an easie occupation.

2 Here may be reproued idle Ministers, who are notwithstan­ding called to this high calling; such are blinde Watchmen that haue no knowledge, and dumbe [Page 294]Dogges that cannot barke; Isa. 56.10. they lye and sleepe, and delight in sleeping. If they cate the fat, and clothe themselues with the wooll,Eze: 34.3 they care not greatly what becomes of the flock: such slow bellies are from the Diuell fishers of money, rather then from God fishers of men: they can hunt wel after many liuings, yet bend themselues to doe no good. It were to be wished, that the gouernours of the Church would vse their authority, to re­forme this grosse idlenesse of Ministers: Oh that these wells without water were stopped vp,2. Pet. 2.17 and these clouds without raine were dispersed,Iude v. 12. that Gods peo­ple might obtaine the riuers of waters, and those streames that shall neuer run dry.

Vse 2 2. Vse of this Doctrine may [Page 295]serue to teach vs with care and conscience to looke to our cal­lings; when one thing is conclu­ded, another most beginne, still the end of one is the beginning of another: we must euer be do­ing something, either preaching or praying, or reading, or con­ferring, or visiting the sicke, or studying, or admonishing, &c. When we haue planted know­ledge, then practise must bee vr­ged; when practise is approued, then perseuerance must be pres­sed; when perseuerance is allow­ed, thē progresse must be vrged; there is still [...] something left to doe. And to conclude, as it was with Peter touching his net: so it is with all paine­full ministers touching their of­fice: they busie, themselues some­time in preparing, sometimes in [Page 296]mending, sometimes in casting, abroad, sometimes in drawing in their nets, alwayes in necessa­ry employments.

This Cup is the New Testament in my blood.) That which hath bin formerly deliuered touching the bread, that sacramentally it is the body of Christ, may here be spoken touching the Cup, that sacramentally it is the blood of Christ: And as there it was said, This is my body, that is, a Sacra­ment of my body: So it is here said, and elsewhere in Mathew, and Marke, This is my blood, that is,Mat. 26.28 Mar. 14.25 a Sacrament of the New Te­stament in my blood.

Now for the better vnder­standing of these words, we are to marke, and consider what a Testament is, and what things are therein contained: Second­ly, [Page 297]what the difference is of the Olde and New Testament: Thirdly, the benefit that wee from thence may gather.

Testamentō est externa morituri voluntas, qua bona sua dispen­sal, et qui­bus vult, gratuito largitur. Musc. in Coen. Do.1 Touching the nature of the word Testament: we must vnder­stand it to be a promise, or a co­uenant made betweene one that is sicke and ready to yeelde vp his Ghost, and his children or o­ther his deare friends, to whom hee bequeatheth his goods and lands; and it is impressed in pa­per with pen and inke; yet so, as that paper is a full testimony, witnesse, or signe of all the gifts and Legacies, that the party sick and ready to depart, promised, gaue and bequeathed to his children or friends. In like man­ner Christ his Testament, was his finall promise, and couenant made to his Elect, touching his [Page 298]gift of Grace, and free remission of sins confirmed vnto them at his departure out of the world, not in paper, but in the powring and shedding forth his blood; for the blood of Christ giues life to this Testament, as Moses plainely tells vs, There is life in the blood. This word Testament implies a promise;Leuit. 17.11. and there­fore teacheth vs that, This

Sacrament doth confirme, strengthen,Doct. & nourish our faith, because it seales the promise we should beleeue. As it is with those to whom Legacies are be­queathed, they neuer are in doubt, or feare of the payment, because, say they, it was his will, and Testament: but the more they thinke of them, the more they are confirmed: So it is with all the faithfull; nay, they [Page 299]in better case, (for the executors of a mortall man may fly, or dy, or be bankrupt) they may fully assure themselues of the pay­ment of their Legacies bequea­thed vnto them by Christ, who who will neuer faile them, for what hee hath promised in his last will, and Testament, shall be established.

The things to bee considered in, and about a testament, are such as these: 1. The Testator,1 The Te­stator who makes his will and testa­ment, and that is Iesus Christ,Mat. 16.16 Mar, 1.11.3.11 I am. 1.17. Isa. 9.6. Heb. 1.2. the eternall Sonne of God, the Author of euery good and per­fect gift, the euerlasting Father, the heire of all things, &c. Hee had free liberty and power to make his last will and testa­ment.

Ob. But a seruant in the houseOb. [Page 300]of his master, and a sonne vnder the gouernement of his father, can be no Testators: Christ was both a seruant, and a sonne, how could he then be a Testator?

Sol. God gaue all power and authority vnto him,Sol. as Christ himselfe testifieth,Mat. 28.18 All power is giuen vnto mee in heauen and in earth: and God made him the heire of all things, as hee saith in another place, All things are de­liuered vnto mee of my Father: Luk. 20.14 Mat. 11.27 therefore hee had free power to be a Testator.

Secondly, God his Father sent him into the world for this end, that he should confirm with his death this new Testament: Behold (saith the Lord) the daies come that I will make a new coue­nant with the house of Israell, Ier. 31.31.32. Heb. 8.7.8.9.10. and with the house of Iudah, &c.

[Page 301] The Lega­cies.2 The Legacies that the Te­stator bequeathed, are many: but principally Redemption,Eph. 1.7. Col. 1.14. & liberty from the powers of hell, death, Sathan, flesh, world, sinne, &c. (by his blood he hath redeemed vs) and free remission of sinnes: This is my blood which is shed for many, Mat. 26.28 for the remission of sinnes. These Legacies were Christs own proper goods, they did not belong to any other, Christ might therefore more freely bequeath them. No man can bee a Testator of another mans goods & inheritance. 2. They were not deserued, nor of merit:Non potest Test [...]menta liter Legari quod debe­tur ex me­rito: Meri­tum enim transit in that cannot bee called a gift by will and testament, that was first earned; it is rather a debt due, and excludeth al fauor and good will which is required in a Testament.

[Page 302] debitum, Debitum autem ex­cludit gra­tiam, quam libera re­quirit Testamenti bene­uolentia. Musc.Much deceiued then are the aduersaries of Gods Church in respect of their pardons, and of their merits: 1. By their par­dons granted them by one or other of their holy Fathers the Popes, they looke for remission of sinnes; but they may looke long enough ere sinnes can bee pardoned by a Pope; nothing can purge vs from them, but the blood of Christ Iesus.

2 By their merits they shall neuer procure those Legacies left by Christ to his Church: he gaue them freely, but they will haue them deseruedly, they scorne his gift, they will either earne it, or not haue it, and so they are like for euer to go with­out it.

3 The heires of the Testator:3 The Heires. Rom. 8.17. They are the Sons of God, and [Page 303]true beleeuers: Christ in making this his last will and testament was not partiall, giuing much to one, little to another, and disin­heriting a third; but he gaue to all the faithfull alike, euen to all that beleeued in him, remission of sinnes.

Ob. But it may be said,Ob. that Christ herein did much wrong to his naturall mother, brethe­ren, sisters, and other his kins­folkes: they aloue should haue beene his heires.

Sol. I answer heere,Sol. Christ lookes not at his kindred, his brethren and sisters by nature, flesh and blood haue small part in these Legacies; but he looks at his bretheren and sisters by Grace, to whom the Couenant was made. It is not the priui­ledge of nature, but of adoption, [Page 304]that can challenge inheritance giuen by his will.

4 The Ex­ecutors.4 The Executors: they were his Apostles, successiuely all di­ligent and faithfull Ministers, whom hee entrusted with the carefull performance of this his will and testament: who, while they carefully and faithfully preach the Word, administer the Sacraments, & performe o­ther duties laid to their charge, are said to be good and faithfull Executors: and as Paule saith, they are right disposers of the my­steries of God. 1. Cor. 4.1.

5 The death of the Testa­tor.5 The death of the Testator: A will is as good as no will, so long as the Testator liueth, hee may adde to it, or take from it what he pleaseth: but when he is dead, it is in force and strength, as the Spirit of God reacheth [Page 305]vs: Where a Testament is, Heb. 9.16.17. there must also of necessity be the death of the Testator, for a Testament is of force after men are dead; other­wise it is of no strength, whilest the Testator liueth. This Testament of Christ was confirmed, and ra­tified by his owne death, and blood-shedding: as the Coue­nant God made with Israel, was with the shedding of the blood of Bulls and Goates.

6 The Condition of the Heire.6 Lastly, there are conditi­ons required of the heire, which he must keepe: So also of the heires of Christ, which they must obserue: they must beleeue in him, and make particular ap­plication of him and his merits vnto themselues, saying with the Apostle, He dyed for me, and gaue himselfe for me. Gal 2.20. They must walke worthy of those Legacies in his [Page 306]Testament bequeathed vnto them; being holy, mercifull, and humble as hee was, they must come as neere to his diuine na­ture, as possibly they can, and resemble his Image. Yea, seeing all of vs are called to bee heires, let vs not bee proud of our in­heritance bequeathed, but ra­ther let vs bee obedient to him that gaue it: let vs bee thankfull for such a gift, let vs giue our selues againe to him that hath beene so liberall to vs; let vs no more minde earth and earthly things: and let vs giue good possessions to our sonnes, and dowries to our daughters, that is, let vs labour for their plan­tation in the most holy faith, that they may bee co-heires with Christ, rooted and built vp in him.

[Page 307] A new Testa­ment.Secondly, Christ doth not onely speake of a Testament, to shew vnto vs that the first coue­nant (wherein were the ordi­nances of diuine seruice,Heb. 9. reade the whole Chapter. and a worldly Sanctuary: For there was a Tabernacle made, the first was called the Sanctuary wherein was the Candlesticke, the Table, the Shewbread; The second was called the holiest of all, wherein was the golded cen­ser, the Arke of the Couenant, the golden pot that had Manna, Aarons rod, and the Tables of the Couenant, &c.) is renewed by Christ. All the ceremonies, carnall ordinances, and sacrifi­ces which did remaine vntill the time of reformation came, are abrogated and dissolued: For Christ being come an high Priest of good things to come, [Page 308]by a greater, and a more per­fect tabernacle, not made with hands, did so wash the face of the old Testament with his blood (as I may so speake,) that one would not thinke it the same, but rather a new Testa­ment. Euen now it was shado­wed with a thousand ceremo­nies, and now they are gone from it, as the mist before the Sun.

2. It is called a new Testa­ment, because of the often re­newing of it,Gen. 9.26.27.12.1.2.3. first to Sem, then to Abraham, after to Dauid, and now both to Iew, and Gentile, that it might be for euer a new Testament,2. Sam. 7.14. to distinguish it from the old, from which it dif­fers not in substance, but in cir­cumstance, in regard of admini­stration thereof: The Law was [Page 309]giuen by Moses, but grace and truth came by Iesus Christ. Iohn 1.17. The Law is the ministration of con­demnation: But the Ghospell, or the new Testament is the mi­nistration of righteousnesse: 2. Cor. 3.9. The Law, or the old Testament gendreth to bondage, but the Ghospell is free,Gal. 4.24.28. and maketh vs children of promise: The old Testament was confirmed by the blood of Goates, Bullockes,Exo. 24.8. Leu. 1.5.9.18.16.14.18. and Rammes; but the new Testa­ment is confirmed by the blood of Christ. In the old Testament Christ was promised, but not exhibited; in the new Testa­ment the promise is fulfilled, & he is exhibited.Mat. 3.17. The old Te­stament was full of types, sha­dowes, and figures: Moses put a veile on his face, that the children of Israell could not stedfastly be­hold [Page 310]the end of that which is aboli­shed: 2. Cor. 3.13. But the new Testament is the substance of those shad­dowes: the sacrifices, and cere­monies with the Priest-hood are taken away, the veile is rent, & we may behold as in a glasse, with open face, the glory of the Lord: the new Testament ther­fore doth as far excell the old, as the substance doth the shadow, or the thing it selfe the figure of it. Hence therefore in the third place we may obserue for our benefit, and comfort, That

Wee vnder the new Testa­ment haue greater meanes of knowledge,Doct. and obedience, then the faithfull had in the time of the old Testament: Saluation is nearer vs then when it was first preached: the waters from vn­der the threshold of the Sanctu­ary [Page 311]reached but to their an­ckles, which now is become a streame that cannot be passed: the Cloud at the first appea­rance to them was no bigger then the palme of a mans hand, which now couereth the whole heauen: the Fathers of the old Testament, had but a candle to see by, but we haue the full glo­ry, and beauty of the Sun: they had but the drop, and sprinck­ling of water, we haue the full fountaine.

2. If we compare our Church with that of the Iewes, we shall obserue that the Lord did but sprinckle his graces heere and there vpon a few persons, where he pleased; but now hee hath powred out his Spirit,Ioel 2 28. and ope­ned a fountaine of grace for all beleeuers: All nations, Gentiles, [Page 312]Arabians, Barbarians, &c. Haue equall part and promise in his graces.Isay 2.2.11.6. The mountaine of the Lord is lifted vp vpō the top of the mountaines, that al the earth might be filled with the knowledge of God, as the waters couer the Sea: So as now from the least to the greatest, all may know the Lord.

Reas. 1 1 We haue the renewed Te­stament, which since the com­ming of Christ, is expounded more plainely by Euangelists, and Apostles, then before by Prophets.

Reas. 2 2 God hath giuen a greater measure of his Spirit, both for vnderstanding, and obeying; he hath led captiuity captiue, as­cended on high, giuen gifts vnto men, and sent his Spirit to leade vs into all truth.

[Page 313] Reas. 3 3 The types, promises, pro­phecies, and predictions of the old Testament, are now knowne to be accomplished in the new; in so much (as one saith well) that the exposition is more cleare then the text.

1 This may serue to teach vs that as Gods grace hath more abounded towards vs then to them of the old Testament, so the more should we endeauour to be answerable vnto them: This is a true rule, to whō much is giuen, much is required; Luk. 12.48 & accor­ding to the encrease of meanes the Lord lookes for encrease of knowledge, faith, and obedi­ence. Whē Ioel first prophecied of the powring out of this Spi­rit, marke what wonderfull ef­fects followed; sons and daugh­ters, seruants, and maides, old, [Page 314]and young, prophecied, saw vi­sions, and dreamed dreames. When this new Testament was first published, what fruits fol­lowed? what illumination? what vnderstanding? what tongues? what miracles? what conuersi­on to God? Sometime many hundreds, sometimes many thousands were wonne at one Sermon; and how violently was the Kingdome taken? We haue the same Spirit powred forth in a more plentifull measure then they had; we haue the same Te­stament, but renewed vnto vs; we haue the cleare Sunshine of the Ghospell, and the fountaine of liuing waters: But what con­demnation is it, that we should be like streit-necked vessels, that receiue the Spirit but drop by drop, though it bee powred on [Page 315]vs with full buckets? What a fearefull iudgement hangeth ouer our heads, that come be­hind the ordinary beleeuers of the old Testament in know­ledge, faith, and fruition of Christ with his graces? Is Christ come, crucified, raised vp to glo­ry; and are wee but infants in these elements? Oh what a dis­grace is it that we shold be infe­riour to those of the old Testa­ment, who had but the shadow, whereas we haue the body and the substance? What a great condemnation will it be, that wee who are reserued to such a bright shinning day, should stumble at noone? In a darke night to stumble, and fall, were no such danger, but to say I am in the light, I see my way well enough, and yet to come be­hind [Page 316]not only the Iewes, who walked in a darke light, but e­uen the Gentles, who were darke­nesse it selfe, in the practise of iustice, mercy, truth, sobriety, and such like, is an heauy condi­tion; and yet not the conditi­on of a few professed Christi­ans: and what a shame is it that we shold be neuer a whit wash­ed, nor euer a whit the cleaner, but like rubbish brickes, and E­thiopians, though riuers of wa­ters be cast vpon vs? Oh let vs bewaile our want of growth, and our backewardnesse in all holy things, and labour to bee filled with all sauing knowledge whereof wee haue such great meanes. Kings, and Princes de­sired to see the things that wee see, and could not.

Drink yee all of this.) As Christ [Page 317]commanded his Disciples to eate the bread, so hee comman­ded them to drinke the wine; nay, he spake more precisely of the wine, then of the bread: For of the wine he sayd, Drinke yee al of this, which he said not of the body. Here the body and blood of Christ are ioyned together, & commanded to be receiued to­gether of euery communicant.

Against this haue the Papists much offended,Vse. diuiding Christs body, as the Souldiers did his coate; they will not sticke to do halfe of Christs commande­ment, to giue the bread: but for the wine, they are ready to say with ancient Hereticques, Touch not, taste not, handle not: Col. 2.21. It seemes that Masse Priests are turned from seruants, and stewards, to be Lords and Maisters; if they [Page 318]say, the Laity shall not drinke at the communion, it must be so, they will haue authority equall with, or as great as Christ: if hee command to administer vnder both kinds, they will command their inferiour Shauelings to administer vnder one kind. Like Ananias, they keepe backe that which they should distribute, they wil giue the bread, but not the wine, for feare of spilling it on the peoples cloathes. But herein these Pontificij Popish Shauelings, 1. Sin against the institution of Christ, who gaue to his Disciples the mysteries not onely of his body, but also of his blood, saying, Drink yee al of this, and they all dranke of it, sayth the Apostle.Mar. 14.13.

2 They sinne against the in­tegrity of the Sacrament; that [Page 319]must not be receiued by piece­meale; but (accordingly as it was instituted) vnder both kindes.

3 They sin against the con­firmation of the new Testa­ment: For in taking away the Cup, they take away the blood of Christ, wherewith the new Testament was ratified.

4 They sinne against the A­postolicall Tradition, for the A­postles deliuered the Sacra­ment vnder both kinds, as they receiued it from Christ vnder both kinds: That I receiued of the Lord (saith Paul to the Corinthi­ans) I haue deliuered vnto you. 1. Cor. 11.

5 They ouerthrow, and abuse the custome, and practise of the former, and purer Churches, who acknowledged no other administration of this Sacra­ment [Page 320]then that which was ac­cording to the direct instituti­on of Christ.

6 They wrong their owne men.De conse­cra. distin. 2. Can. com­perimus autem quod quidam sumptâ &c Anno 494. Pope Gelasius ordained that all Christians, spiritual and temporall, should receiue the Sacrament of the body and blood of Christ in both kindes, and hee that would not should abstaine from both. Pope Iulius the first,Ibid. Cum omne &c. Anno. 338. commanded that the people should receiue both the bread and the wine, one seuerall from another: Pope Eugenius the fourth, allowed of Christs institution, when the Councell holden at Basile concluded that according to Christs institution the people shold receiue the Sa­crament in both kinds.Anno 1430.

7 Lastly, they speake much for charity, but yet there is none [Page 321]to be found in their Sacrament: For what charity is there, where one drinkes vp all alone? If their Sacrament were a Sacrament of charity and loue, then the members of Christ might not only eate thereof, but also drinke: The Cup of blessing which we blesse, 1. Cor. 10 16. is it not a communion of the blood of Christ? and againe, Do we not all partake the same bread? But the Masse-monger he eates, and drinkes vp all by himselfe, contrary to Christs commandement, and the order of charity, so as he makes the Lords Supper a Sacrament of hatred and dissention, rather then of loue and vnity.

Verse 26. For as often as yee eate this bread, and drinke this cup, yee do shew the Lords death, till he come: The Apostle hauing set [Page 322]downe the institution of this Sacrament, now proceedeth to the end and vse of it, and teacheth vs how wee may re­member the death of Christ, & how the vertue thereof may bee sealed, and stamped in our con­sciences: For as often, &c. That is, whensoeuer you are parta­kers of the Sacrament of the body and blood of Christ, (and necessary it is that we should of­ten communicate,) You shew forth the Lords death, or, you shal shew forth the Lords death. The word vsed, [...] signifieth to de­clare, or set forth: And accor­ding to the sense of the Ancient Hebrewes, [...] Deu. 20.3. it signifieth to praise, or giue thankes, or to make pro­fession. It is much at one with that which was spoken before, Do this in remembrance of me, till [Page 323]he come: till the day of Iudge­ment, when Christ will perfo­nally appeare, at that time wee shall neede no shewes nor sim­bolls of him; for then hee will shew himselfe from heauen bo­dily, that all men may behold him visibly: but till that time come, this Sacrament is a shew of his death, and a remembrance of his person.

So often as yee eate.] From this word Often, here vsed of the A­postle, we learne this Doctrine, [...] That

This holy Communion of the Lords Supper,Doct. ought at sundry and diuers times to be celebra­ted and administred of the Pa­stor, and receiued of the people. This the Apostle giueth vs to vnderstand, in that he saith, So often as ye eate; taking it for gran­ted, [Page 324]that it is not sufficient for vs to eate once or twice by the yeare at this blessed Table, and of this holy Supper, but we must eate thereof often, as time and occasion may cōueniently serue. Hence wee see in the Olde Te­stament, though the people of God were but once circūcised, yet often and sundry times they receiued the Passeouer, and eate the Paschall Lambe: So though we be but once baptized, yet we are to be made frequent parta­kers of the Lords table.

For a man is borne but once,Reason. but hee encreaseth still, till he come to a perfect growth: euen so a Christian is but once borne of water and the Spirit, and so by baptisme is receiued into Gods Church; but being in the Church hee daily encreaseth, or [Page 325]ought to encrease, till he becom a perfect man in Christ; and therefore answerably, this Sa­crament of the Lords Supper must often be receiued, beeing a signe, a speciall meanes, and help of our growing forward in Christ:Omnibus diebus do­minicis co­municand [...] suadeo Aug. My counsell is (saith one) that euery Lords day this blessed Sacrament bee recei­ued.

Vse. Here two sorts of peo­ple may greatly bee reproued:Vse. First, all such, whether they bee teachers or people, that con­tent themselues with receiuing this holy Sacrament but once a yeare, they thinke it sufficient, and therefore they will trouble themselues no more with it: this plainely sheweth their supersti­tious madnesse in their choyce of one day in the yeare (viz. Ea­ster [Page 326]day) and no other for the receiuing of this Sacrament: and it bewrayeth their little care of the remembrance of Christ, of his death, sufferings, and shed­ding of his blood for remission of sinnes.

2 All such may be reproued, that when occasion is offered, yet for negligence, slothfulnesse, ignorance, malice, hatred, or for clearing themselues of hypocri­cy (as some say) &c. will not re­ceiue: they will absent them­selues on purpose, neuer conside­ring this duty of often receiuing which was cōmanded by Christ, & binds the conscience. It may bee that thou art not prepared, that thou liest in sinne without repentance; that thou hast ha­tred, enuy, and malice, boyling in thy heart against thy neigh­bour: [Page 327]In this taking thou art not to lye still, but to vse double diligence in preparing thy selfe, in repenting of thy sinnes, in see­king reconciliation with thy brethren, otherwise thou doest depriue thy selfe of that singu­lar fruite, and great good, which may bee reaped from the recei­uing of this Sacrament. This point hath beene handle before and by Gods assistance shall bee more largely spoken of in our treatise touching the duties of Communicants.

Yee shew the Lords death.) This is a special end of this Sacrament, and teacheth vs that wee ought often to remember Christ,Doct. and to shew forth his death: this is a speciall thing which God re­quireth at our hands, and for this end and purpose he hath en­ioyned [Page 328]vs this Sacrament. And Christ also willeth vs, in the ea­ting of this sacramentall bread, and drinking this sacramentall cup, to remember him; for in so doing, wee shall shew forth his death till he come.

Christs death is shewed forth either in word or in life.

1 In word, First, by praysing and magnifying God for his mercies in Christ, especially for our Redemption: wee are made a chosen generation, a royall Priesthood, an holy nation, a pe­culiar people,1. Pet. 2 9. that wee might set forth the vertues of him that hath called vs out of darkenesse into his marueilous light: therefore Blessed be the Lord God of Israel, Luk. 1.68.69. because he hath visited and redee­med vs, and raised vp the horne of Saluation vnto vs in the house of [Page 329]his seruant Dauid: yea, blessed be the Father of our Lord Iesus Christ,Eph. 1.3. who hath blessed vs with all spirituall blessings in heauen­ly things.

2 By making a confession, and profession of Christ his death before our enemies. Bee you rea­dy alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you. 1. Pet. 3.15. Phil. 2.11. Thus Pe­ter made a bold profession of the death of Christ, before the men of Iudaea, Act. 2.14. & 3.10.18. & 4.8.9.10. &c. 5.29 30. & 10.34 35. &c. all that dwelt at Ierusa­le, before Cornelius & his whole houshold: So did Paule and all other the Apostles, beeing not ashamed of his death, whereby they and all the faithfull finde life.

2 In life. 1. By suffering cros­ses and afflictions for Christs sake, We must looke to Iesus the Au­thor [Page 330]and finisher of our faith, Heb. 12.2. who for our sakes endured the Crosse, and despised shame, &c. The seruant must not looke to bee a­boue his Master: Christ hath chalked the way, and wee must walk after him, through afflicti­ons and troubles, through sor­rowes and crosses.2. Cor. 4.8.9.10. Paul tels vs that he did beare about in his bo­dy the dying of the Lord Iesus: but how? In this, that he was trou­bled on euery side, perplexed, distressed, persecuted, cast down, &c. Vnto vs therefore it is gi­uen, not onely to beleeue in Christ,Phil. 1.30. but to suffer for his sakes: Let vs take vp our Crosse and follow him, knowing that affli­ctions and sufferings are the markes of the Lord Iesus in our body, and that hee will not suf­fer vs to be tempted aboue that [Page 331]we are able.

2 By a daily sorrowing, and bleeding in our hearts: shall Christ suffer for our sinnes, and shall not wee whose sinnes they are, be moued, and affected? The bleeding of our hearts with sor­row, and the dropping downe of teares from our eyes, may put vs in mind of his precious blood that dropped, & distilled downe from his sides: The hardest A­damant that cannot be bruised with an hammer, yet if it be stee­ped in the warme blood of a Goate, it may be broken: And surely the blood of Christ will supple and soften our hearts, that we may lament and be sor­ry for him,Zach. 12.10 as one that is sorry for his first borne. The more wee mourne and weepe for our sinnes, the more wee are put in [Page 332]mind of the sorrow and anguish Christ felt, bleeding in his heart at his death, when he cryed out, My God, my God, why hast thou for­saken me?

3 By dying vnto sinne, Christ his death must bee like vnto the graue: The graue consumes the body, so the death of Christ must consumethe body of sinne.

This dying vnto sinne, is cal­led a crucifying of the old Man, with all his workes,Rom. 6.6. an vtter a­bandoning of sinne, a selling of all that we possesse,Mat. 13.14 a destroying of the body of sinne, a mortify­ing of the deeds of the flesh,Rom. 8.13. &c. They that are Christs will shew forth his death by crucifying the flesh with the affections and lusts thereof:Gal. 5.24. and in that Christ died vnto sinne once, it may teach vs,Rom. 6.10.11. euen vs, that are redee­med [Page 333]by his blood, to make this account & reckoning with our selues, to dye vnto sin euery day, and to deny al manner of world lusts, neuer walking after the flesh, Tit. 2.11. [...] Rom. 8.4.9 though wee walke in the flesh.

The vse of this point is, seeing God requireth at our hands the remembrance of Christ,Vse. and not onely so, but that wee should shew forth his death: Let vs then in the fear of God be care­full of this duty, and shew forth his death till he come, by mag­nifying his Name, by making profession of the faith before the world, by enduring troubles & afflictions, by inward sorrowing and weeping for our transgres­sions, which were the sharp nails that entred into his precious body, and by a daily dying vnto sinne: But alas, for the most [Page 334]part we forget Christ, we neuer thinke on him; wee seldome or neuer glorifie his holy Name, as appeareth by our generall carelesnesse in all holy duties, by our small account of Christs Passion, & by our ordinary cur­sing and swearing: wee seldome or neuer make profession of the sauing faith, vnlesse it bee curso­rily or negligently, for feare wee should bee disgraced in the world with the vpbraiding name of Puritans, and nice Pro­testants, or for feare of the losse of great mens fauour: we neuer suffer for Christs sake, but ra­ther like Demas flie the troubles that are to come: or if wee suf­fer, it is as a malefactor,1. Pet. 4.15. or as a thiefe, or an euill doer, or as a busie-body in other mens mat­ters: Or for tumults in the [Page 335]Church by schisme and heresie: or because we shame to be coū ­ted Apostates and reuolters, or because we desire to be honored as Martyrs. We neuer mourne or take on for our sinnes, but we remaine impenitent, and lye in the hardnesse of our hearts, nei­ther doe we labour to kill sinne, but it reignes in our mortall bo­dies, which is the sword to kill Christ, and as the poyson of a dragon in the mouth of Christ. Thus wee put farre from vs the death of Christ: Oh therefore if wee will looke to haue any part in Christ, let vs not thus re­maine in blindnesse and stub­bornenesse, let vs not thus blot Christ out of the booke of our memories; but let vs so carry our selues, that in euery thing wee take in hand, we may remember [Page 336]him, and shew forth his death.

Till he come.) There is a two­fold comming of Christ, one of bafenesse and humility, which is his first comming, and past alrea­dy: another of glory and pow­er, which is the second com­ming, that we daily expect: and of that doth our Apostle heere speake, Till he come; that is, vn­till Christs second comming to Iudgement. From hence learne, That

At the last day Christ will come from heauen,Doct. and visibly appeare in his manhood: For the first, Christ will come from heauen: this is plaine in sundry places of Gods word,Phil. 3.20 Our con­uersation is in heauen, frō whence we looke for the Sauiour: Mat. 24.30 The Son of man shall come in the clouds of heauen: Act. 1.11. This Iesus which is taken [Page 337]vp from you into heauen, shall so come as ye haue seene him goe into heauen And againe,1. Thes. 4.16. The Lord shall descend from heauen.

This needs no furt her proofe, It is a thing that we all beleeue, and confesse, that Christ beeing ascended into heauen, and sit­ting at the right hand of God, will come againe from heauen in his appointed time.

This may reproue many secta­ries,Vse. and Atheisticall mockers of Christs second comming. First, the Carpocratians, the Cai­ans, Porphyrie, and other Saddu­cean heretiques, that deny the Resurrection and the day of Iudgement, when Christ should come: they take away the cause, and the end of his comming, & so by consequence they deny his second appearance.

[Page 338] Secondly, the Iewes, who fa­sten both their eyes so stedfastly vpon his first comming, & the basenesse and humility thereof, that they haue no leisure to thinke of his second glorious appearance; they turne not vp their eyes to behold him, whom they pierced, neither doe they consider how he will come with glory and great power; if they did, then they would acknow­ledge him the great and power­full Messiah. But let not vs (as they doe) fixe both our eies vp­pon the basenesse of his first cō ­ming, but let vs with one eie be­holde the glory of his second comming, which shall abun­dantly counteruaile the humi­lity of the first.

Thirdly, false teachers, that say, the body of Christ is not in [Page 339]heauen only, but in earth also, in euery kingdome, in euery citty, in euery parish, in euery loafe, in euery piece of bread, and cup of wine, where the Sacrament is receiued: But this is to destroy the nature of a true body, which cannot bee in diuerse places at once.

Let vs therefore take heed of such deceiuers, giue no place to their errour; and trust perfectly that Christ sitteth at the right hand of the throne of Maiesty in heauen, hauing no corporall presence elsewhere: and that from thence he shal come at the last day to render vongeance vn­to the wicked, and to be glorifi­ed in his Saints.

Lastly, godlesse mockers of Christs second comming, whō Saint Peter speakes of,2. Pet. 3.3.4.5. to 10. who in [Page 340]regard of so long delay of his comming, grow to deride and scoffe at the promise: But here­in how much do they forget themselues, measuring the daies of Gods eternity by the scant­ling of our time? Secondly, how little do they consider the ends, and reasons of the delay? which are not the Lords for­getfulnesse, or change of his pur­pose, but his patience towards vs in walting for our repētance, and the accomplishment of that number that he hath cho­sen to life: of whom perhaps there are many as yet vnborne.

Vse 2 Secondly, this second com­ming of Christ may bee a ter­rour to all the vngodly that haue put farre from them the euill day, and despised the humilitie of Christ, and his still voyce in [Page 341]the Ministerie of his Gospell: they will not tremble now at his word to name their liues thereafter, therefore they shall tremble to dust at the sight of his second appearance, and not be able to stand? Those that are now ashamed of him, shall then be ashamed of themselues,Luk. 9 26 when hee shall bee ashamed of them; and as for those that daylie pierce him with the speares and nailes of their sinnes, they shall bee sure to see him whom they haue pierced; when them­selues shall bee pierced with shame and sorrow, to their end­lesse confusion. Oh consider this, yee that forget Christs comming, and speake peace to your soules, why do you abuse his patience? Why will you treasure vp wrath for your [Page 342]selues, against the day of wrath? Why will you fit your selues as fewell for the fire of that day, when the Lord Iesus shall come from heauen, 2. Thos. 1.8. inflaming fire to ren­der vengeance against all them which know not God, nor obey the Gospell of our Lord Iesus? Well, if you will not be warned, but you wil go on in sin, know it that the party wonged by your sin, is he, who must come from hea­uen to bee your Iudge, and to passe sentence of condemnati­on vpon you.

Vse 3 Thirdly, do we looke that our Sauiour will come the second time from heauen? Great rea­son then, that wee should haue our conuersation in heauen, and that in affection, soule, heart, thought, loue, and desires, wee should ascend thither. Herein [Page 343]wee may learne a lesson of the children of this world: Where is the Vsurers mind, but where his siluer and gold is? Where is the Husbandmans mind, but on his tillage, pastures, barnes, and where hee lookes for the fruite of his labours? Where are the affections of the volup­tuous, and ambitious man, but where the things are, which his soule desireth? And where should our hearts and soules conuersation be, but in heauen from whence shal come our Sa­uiour, euen the Lord Iesus Christ? Oh let vs sayle ouer Ior­dan into the land of promise, let vs go into heauenly Canaan, and be Citizens there. If wee count that our treasure is in heauen, let our hearts also be in heauen; there Christ is, and [Page 344]thence we looke for him.

2 Christ will not only come from heauen, but hee will also come as man, hee will visibly shew himselfe, in his manhood, that all eies may behold him: This is plaine, God hath appoin­ted a day, Act. 17.31. in the which hee will iudge the world in righteousnesse, by that man whom hee hath ordai­ned. Againe in that Sermon of Peter before Cornelius, Act. 10.42. the A­postle teacheth vs, how that the man Iesus was ordained of God to be Iudge of quicke and dead: In another place,Mat. 16.27.25.31.26.64. The Son of man shall come in the glory of his Fa­ther. Paul enioyned Timothy to fulfill his charge vntill the time of the appearing of our Lord Iesus Christ,1. Tim. 6.14.15. which he shall shew. Now the wisedome of God thought fit that Christ should [Page 345]visibly appeare, and come as man.

Reas. 1 1 Because Christ hauing in his manhood accomplished mans redemption; and in it had bene iudged of the world: It is meete that he should now mani­fest the glory of his manhood, exalted aboue all Creatures, & shining in such brightnesse of glory, as is fit for such a body as is vnited to the diuine nature: Hence it is that we often reade this second comming opposed to his former: wherein he plea­sed to couer and veile his glory, which now he will reueale, and make most splendent and beau­tifull.

Reas. 2 2 It is certaine there shall be a day of iudgement; and that the visible act of iudging shall bee ascribed to Christ as man, [Page 346]because neither Father, nor holy Ghost can assume visible formes, being incorporeal, and spiritual substances: Neither could they make themselues of small repu­tation as Christ God-man did: and their sides (hauing neither bodie, nor formes of bodies,) could not be pierced; and ther­fore it is Christ alone (whose bo­dy was broken, and sides woun­ded for our sinnes) that shal visi­bly in the forme of man appeare, that mortall eyes may behold him.

Reas. 3 3 Christ wil appeare as man, in regard of his sheepe and se­lected children, who as they are iustified by his first appearing in humility, so shal they be glorifi­ed by his second appearing in his glorified body.

4 Lastly, hereby he shal shew [Page 347]his neare affinity vnto man, in that he shall in his humanity be seene visibly descending in a Cloud, as he was seene visibly ascending by a Cloud.

Vse 1 Vse. Belike then Christ is re­sident in heauen, and so shall be in respect of his humanity, till the time of consummation, when we may expect his second bodily appearance. Is it not strange then, men shold dreame of his humane presence perpe­tually vpon earth? and that his humanity as well as his deity fills both heauen and earth? What then is become of that which he spake in the daies of his flesh?Mat. 26.11. Me shall ye not alwayes haue; and, It is expedient for you, that I go away. Ioh. 16.7. How is it that the Scripture bids vs feeke his body in heauen, and thence to [Page 348]expect him? Let vs content our selues with the simplicity of Scriptures, and the truth there­of.

Vse 2 Vse 2. This may serue to ter­rifie the wicked; there is a gene­ration of Anaks house left still, who go about to lay Pelion vpon Ossa; who thinke (because Christ at the last day will come to iudge the world in his man­hood,) to be as good as he, and to throw him out of the throne of Iudgement: He is but the Carpenters sonne, and shall he rule ouer vs? But alas, when that day comes, they shall tune another song, they shall quake and trem­ble, and not be able to answere one word for a thousand. Now like Iosephs brethren they stalke, and strout it out in their braue­ry, in their vaine power, Shall he [Page 349]haue dominion ouer vs? Come, Gen. 37.8.20. let vs kill him; but then they shall be troubled at his presence,Gen. 45.3.50.15.16.17. and feare shall come vpon them, they shall not be able to behold the glory of his face, but shall fall downe before him, and de­sire the hills to couer them. His first comming was so base, and himselfe so despised, that euery one did ouertop him. He was then in the forme of a Seruant,Phil. 2.7.8. and cast off of euery man; which our hellish Anakims, and prophane Esaus take hold of, and thinke him still the same: But to their sorrow and confu­sion, the Lord hath exalted him, appointed him their Iudge; and he wil (as sure as the coate is vp­pon their backes) come with thousands of his Saints to con­uince them of all their vngodly Iud. 14.15. [Page 350] deedes, and proud speeches, that they in an vngodly maner haue spoken against him; and (will they, nill they) they shall bee slaine before him. Luk. 19.27.

Vse 3 Vse. 3. Here is comfort for the godly, who haue followed Christ in their regeneration; & who haue bene his brethren, and sisters to do the will of his Fa­ther: Hee will acquite them of all due and debt, set them free from sinne; and the rusty fetters of all their hard affliction. As he was their elder brother in sanctification, so hee will be for their saluation: Now hee is for them to his Father, an In­tercessor, Mediator, Aduocate; but then in his owne person, & manlike appearance, he will bee a totall Redeemer. Oh let vs comfort our selues, and waite [Page 351]for the day of our redemption, let vs lift vp our heads for ioy: The regions are white to the haruest, and the day commeth on, wherein our Head shal shew forth both his owne, and our glory who are his members; and when it is come, then the least among vs, shall be knowne to bee the Kings Sonne.