THE Doctrine of the Sacrament of the Lords Supper handled. And plainly laid open out of the 1. Cor. 11.23.24. etc.  
Wherein the nature of this Sacrament is faithfully discussed, the matter of it, together with the necessity of often receiving, truly declared; the words of consecration emboweled, and errors with the cavils of Papists sound confuted.  
By Richard Preston Preacher of God's word at Rushden in Northamptonshire.  
Ho every one that thirsteth, come.  Isay 55.1. 
LONDON, Printed by N. O. for john Bellamy, and are to be sold at the South entrance of the Royal Exchange. 1621.   

To the right worshipful, religious, and virtuous Lady, the Lady Alice Pemberton, wife to the noble and worthy, Sir Lewis Pemberton of Rushden, Knight, high sheriff of Northhampton shire, grace, and peace with all other blessings accompanying salvation.  
MADAM,  
THere is an old Proverb used among us, and no less true than old, that Wheresoever God buildeth his Church, there the Devil buildeth his Chapel: This Proverb hath been found true in every age, even from the beginning of the world, and is found true at this present day: For as God began to build his Church in righteous Abel, so likewise the devil began to build his Chapel in wicked Cain, the brother of Abel; and as God in these our days, doth build his Church, in Christian Princes, virtuous rulers, holy, and reverend Church governors, learned writers, and zealous Preachers, (whom the enemies of God call Lutherans, Zwinglians, Caluinists, Heretics, Schismatics, Teachers of new learning, confounders of good order, etc.) So the devil ceaseth not to build his Chapel in the Papists, in the Adiaphorists, in the Anabaptists, in the Arminians, in the Libertines, in the Epicures, & in other such horrible monsters of wickedness: Nay more, in what field the good man soweth his wheat, 
Mat. 13.24.25.  in the very same field the envious man soweth his tares: And albeit this Satanical dragon by Luciferian limbs, and heretical Hypocrites, hath ever laboured to enlarge his house; yet in this our age, (because his kingdom draweth to an end,) he carketh, and careth, rageth, and roareth, & like a right devil bestirreth himself, to make his Den of thiefs more ample, and large, not only among Infidels, but also among those that profess Christ; which is lamentable to see and hear. I let pass to make you acquainted with the great swarm of Sectaries, which almost cover the earth like Egyptian flies, 
Ex. 8.21.22  being indeed those Locusts which came out of the bottomless pit. 
Reu. 9.2.3.  Neither need I recite how large, and wide a Synagogue the devil hath built him in the pernicious sect of the bloodsucking Papists, who are the more pestiferous to the Church of Christ, because, that being inwardly ravening Wolves, 
Mat. 7.14.10.16.  they clothe themselues in sheep's apparel. No sect that ever Satan brought into the world, is more injurious to the blood of Christ, more despiteful to God's word, more cruel to the Saints of the Lord, more hurtful to true Religion, than that sect of the Papists▪ They overthrew holiness of life, and God's power of remiting sins, by a distinction of venial sins, by a conceited Purgatory, by saying over a Pater noster, an Aue Maria curtain times together; by Indulgences, Trentals, Diriges, Pardons, and such like trumperies▪ They make the obedience of Christ, of no force by their merits, his sufferings of no value by their satisfactions, their penance, whip, eremitical progressions, etc. They overturn the institution of the Sacrament of the Lords Supper, by their idolatrous sacrifice of the Mass.  
To instance in some particulars: Christ far at the table when he instituted his last supper, and turned his face to his Disciples the Papists stand at an Altar, & turn their backs to the people. Christ spoke openly and in a plain manner, the papists either whisper to themselves, or speak in such a tongue as cannot be understood. Christ gave the Sacrament of his body and blood to his Disciples for to eat and drink; the Papists (uncharitable Helluones) give nothing to any man, but eat and drink all alone. Christ ministered the mystery of his body in common bread, the Papists minister printed waser-cakes. Christ ministered pure wine, the Papists wine (if they minister any) mixed with water. Christ gave the sacrament into his Disciples hands; the Papists put it into the people's mouths, as if their fingers were too base. Christ delivered the sacrament to his Disciples, saying, Take ye, eat ye, drink ye: the Papists deliver it not, but say, Behold, honour, worship, reverence your Maker here: and then they hang it up in a pixe, or a box, in so much, that often in the interim of the priests absence, a mouse creepeth into the box, and eateth up their great Creator. Christ gave the sacrament under both kinds, the Papists but under one kind; they steal away the wine. Christ commanded his Disciples to eat his Supper in remembrance of him, the Papists say they have him already in their hands, in their mouths, in their boxes, in their pixes, etc.  
These, and other such errors (elsewhere met withal) hath the devil brought into the Church of Christ by the Papists, about the doctrine of the Sacrament of the body and blood of Christ: And (such is their impudence) they shame not to father them upon the word of God, and ancient Fathers; when as both the word of God, and the writing of ancient Fathers are extreme enemies unto them I cease to speak how they hinder the liberty and dignity of the Word; how they invert the order of the institution of the Lords Supper, how they pervert the meaning of our Saviors' words, how they trouble the Church with a late devised, but not their least respected errors of Transubstantiation. Your Ladyship cannot be ignorant how Satan by these his hellish instruments, and by all means which they put in practice, endeavoureth to pull down the sides of God's house, that the walls of his own Chapel might be the bigger.  
Who then must stand in in the gap, roll away this stone, prevent this evil, stop those wide mouths, pluck the venom from under their tongues, and be able to keep in Grace, the ordinances of the Lord, but you, & such as be of your worth, rank, and profession? Therefore I have made the more bold to prefix your Ladyship's name in the front of this my weak Infant, as a Patronage of it against all its enemies. And though it be a recompense too mean for your good word, and countenance toward me; yet it being the best gift that my poverty can afford, I doubt not but according to your mild disposition, you will accept of of it. The matter it brings, is the Doctrine of the Sacrament of the Lords Supper, opened in a plain and familiar manner, not suitable to the nice curiosity of our times, not elegant in words, and without all affectation, unless of plainness, which in preaching I ever counted the best eloquence: The naked and natural sense of the Text (if I be not much mistaken) is truly and faithfully emboweled, and withal so thoroughly applied, that God's Church and people may thence reap much benefit.  
Whatsoever it is, I thought good to publish it: and ●id many respects me moving to commend the protection of it to your Ladyship. 1. In respect of your zeal, and love to the truth: therein imitating that pattern of piety, the virtuous, godly, and holy Gentlewoman, Mistress Mary Pemberton your husband's mother, whom the whole country (as I have been told) hath highly esteemed for the soundness of true religion, and for her constant perseverance therein. 2. In respect of your conversation, which (I speak to God's glory) is such as may be accounted a mirror of virtue: for to your greatness you join goodness, to your worthiness good works, to your knowledge Christian kindness and benignity, etc. Besides, your care to bring up your sweet children (the Lords blessings, and his rich inheritance) in the awe of the Lord, is so great and continual, that no day over-slips you to sanctify them. Other godly and heavenly carriages, whereby you have adorned your holy profession, and wherein you have excelled many daughters that have done virtuously, shall praise you in the gates. 3. In respect of your singular love to all God's Messengers, welcoming them like Angels, though but strangers, into your house: hereby a good evidence is ministered to your own heart, that you are translated from death to life. 4. Lastly, in regard of your countenance, good will, and favour to me, which on my part is every way undeserved. I must needs confess that I am so deeply obliged unto your Ladyship, that the signification of my thankfulness doth in equity belong unto you.  
These are the motives that drew on this my presumption to dedicate this my poor labour to your Ladyship. In publishing it I am sure to meet with the censures of carping readers, who will tax me much of rashness: Yet let such consider that at the making of the first Tabernacle, not only such as brought blue silk, and purple, and scarlet, but even the poorest sort, that brought Goat's hair, and Rams skins, were accepted. How mean soever it be, if it may any way benefit God's Church, especially if it may be any small means to further you to the right understanding of the Sacrament of the Lords Supper, & to build you up towards the Kingdom of heaven, I shall gain that I most desire.  
Thus craving pardon for my boldness, I commend your Ladyship to the Grace of God, who protract your days and years, according to his graces bestowed on you; and prosper and finish the good work that he hath begun, by adding that which is yet lacking to your faith and graces, till he have fitted you unto, and filled you with glory and immortality. Amen.  
Your Ladyships in all Christian duty to be commanded. RICH. PRESTON. Rushden; March 19 1621.   

The Epistle to the Reader.  
CHristian Reader, although I make little doubt but thou hast often either from thy own experience been brought to consider, or by the mouths of God's Ministers hast been instructed, how wise we are in casting for our temporal commodities, and how careless on the other hand, in the matters appertaining to God, and our own peace: Yet suffer thyself once again to be admonished of this point, which may so beneficially be thought upon. A motive whereunto I will not fetch any farther, then from what thy eyes look upon, and thy hands handle. Here is a Treatise, the very title whereof doth draw thy respect to it, as dealing in a Theme so weighty, and needful, as is the meditation of the Sacrament of the Lords Supper. This somewhat affecteth thee, yet nevertheless thou are not over willing to part with thy silver to purchase it, unless thou mayst have some good ground to buy a good pennyworth. Well, I discommend not thy temporary wariness, but wish thee suitable circumspection in spiritual businesses. Stick not, gentle Reader, to bestow two or three groats upon a book bandling so worthy a subject as this present Tractate doth. Let no prejudicate opinion fore-possesse thee, when cursorily overlooking it (as buyers use to do,) thou findest not the margin, and bottom of the leaves taken up with quotations of old and new writers, as if forsooth therefore it were of no worth. Every laced, and guarded robe is not the substantialest, neither is every book be painted with allegations, most sound, & material.  
The Author is fare hence (as I am informed) and wanteth opportunity to contrive his Epistle to the Reader: Myself requested by the book seller, according to the truth of my apprehension, will say a little of the book. Thou shalt therefore, Christian Reader, if I be not much deceived, find a portion of Scripture familiarly, and sound opened by way of doctrine, backed with reasons, pressed on the conscience with applications able to move affections, if the fault be not thy own. Thou shalt find a great aim according to the several matters on several occasions to build thee up in holiness, and to pluck thee off from yielding to such corruptions as thy own evil heart, or the wicked times may too much incline thee to. In a word, thou shalt meet with signs of some graces, and directions to other Christian practices; and (which I would not forget) every where where occasion is offered, thou shalt perceive a true Protestant spirit breathing, as if the times too much charitableness toward Popery, had, by a certain antiperistasis, enkindled the godly Author's devotion against it, so much the more. The numbers of men of which temper, the Lord increase, granting for one such ten, and for ten an hundred, that many hands pluckking a●, and shaking the lofty Tower of Babylon, at length it may fall down 〈◊〉 deserved ruins, and desolations. Thus not making any greater preface, to no great book, I recommend thee, and all thy ways to our Lord God's merciful blessing in jesus Christ.  
Thine in the Lord, Ez. Ch. March the 19 1621.   

A Table of the principal Doctrines contained in this book.  

DOct. 1. Things amiss either in Church, or in the course of our lives may be redressed, and amended by the word of God. page 2.  
Doct. 2. God's Ministers receive their orders from the Lord. page 24.  
Doct. 3. God alone is the Author of the Sacraments. page. 36.  
Doct. 4. Ministers are Gods stewards. page 37.  
Doct. 5. People are to receive that which is taught them, as from God. p. 46.  
Doct. 6. God is careful that the Sacraments should continue in his Church. page 65.  
Doct. 7. Treason is an odious sin. page 71.  
Doct. 8. It is the property of wicked men to observe secret times for their wicked practices. page 78.  
Doct. 9 A Sacrament is an outward sign representing an inward grace. page 85.  
Doct. 10. Christ is the bread of life. page 92.  
Doct. 11. Christ is a full Redeemer. page 98.  
Doct. 12. Christ is full and perfect nourishment. page 104.  
Doct. 13. The outward elements ought both of them to be administered. page 113.  
Doct. 14. God gave his Son to be a Mediator, and a Redeemer for man, being in extre●●e misery. pa. 117.  
Doct. 15. It is the duty of all Christians to pray to God for a blessing on the Sacrament, or any other Creature that they receive. pag. 127.  
Doct. 16. Thanksgiving is a service that Christians own unto God for his benefits. page 136.  
Doct. 17. Christ took not only our nature upon him, but he also suffered for us. page. 149.  
Doct. 18. Christ's suffering was a freewill offering. page 163.  
Doct. 19 It is left no indifferent thing to come unto this holy Table. page 170.  
Doct. 20. A Minister must not admit all alike to the Lords Supper p. 178.  
Doct. 21. If a man have true faith, then as certainly as he receiveth the outward elements into his hands, and after into his stomach he receiveth Christ and all benefits with him at the hand of God. page 187.  
Doct. 22. Every faithful receiver is made a partaker of a blessed union with Christ. page 193.  
Doct. 23. In receiving the bread, we receive not Christ's body, but a sign of his body. page 202.  
Doct. 24. None but the elect have benefit by Christ's death. page 236.  
Doct. 25. Those things that Christ commanded are carefully to be performed. page 254.  
Doct. 26. The Institution of the Lords Supper is imitatory. page 268.  
Doct. 27. We are very inclinable to forgetfulness. page 280.  
Doct. 28. The Ministers calling is no idle calling. page ●92.  
Doct. 29. The Sacrament confirmethour faith. page 298.  
Doct. 30. We under the new Testament have greater means of knowledge, and obedience, than the faithful had in the time of the old Testament. page 310.  
Doct. 31. The mysteries of the body and blood of Christ must be joined together, and are commanded both to be received of every communicant. pa. 317.  
Doct. 32. The Supper of the Lord ought to be celebrated and eaten often, & many times. page 323.  
Doct. 33. It is a special thing required at our hands in eating of the Lords Supper, to show forth Christ's death and passion. page 327.  
Doct. 34. At the last day, Christ his second coming shall be from heaven. page 336.  
Doct. 35. Christ when comes will visibly show himself in his manhood. page 346.    

The Sacrament of the Lords Supper.  1. Cor. 11. verse 23.24.25.26. etc. 
23. For I have received of the Lord that which also I delivered unto you, that the Lord jesus, the same night in which he was betrayed, took bread.  
24. And when he had given thankes, he broke it, and said, Take, eat, this is my body, which is broken for you; this do in remembrance of me.  
25. After the same manner also he took the cup, when he had supped, saying, This cup is the New Testament in my blood, This do as oft as ye drink it, in remembrance of me, etc.  
THe Apostle in the former part of this Chapter, having laid down certain rules concerning comeliness and holy decency, touching the behaviour of men and women, especially in public places of God's service and worship: (as that the man should be uncovered, but the woman on the contrary, in a Christian comelinesie, should be covered, etc.) He beginneth in the second part of the Chapter, verse 17. to entreat of the Lords Supper unto the end of the Chapter. And in the first place from verse 17. to this my press 〈◊〉 text, he reprehendeth the Corinthians, for that they had ●bus●●h this holy Institution▪ partly through Schism, and division, verse 18.19. partly through neglect of love, one would not stay for another; and partly through gluttony and drunkenness. Now in the second place, for reforming these abus●●, the blessed Apostle draws the Corinthians to a consideration of the holy Institution i● self, which is set down from the 23. verse, to the 27. verse.  
Wherein consider these 3. things. 

1 A preface before the words of Institution, verse 23.  
2 The Institution itself, verse 24.25.  
3 The end and use of the Institution, verse 26.    
Touching the Preface, it is set down in the former part of the 23. verse, in these words, That which I have received of the Lord; I delivered unto you. In which words S. Paul justifieth his administration of the Sacrament of the Lords Supper, and showeth how he came to be a dispenser of such a great matter, as the Lords Supper is: Not by any voluntary motion in himself, nor by any want of maintenance urging him thereunto: neither was ambition, ease, or honour his provocation to this duty; but it was a business and charge committed to him of trust from the Lord: for the nature of the word (Received) in this place, sheweth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he was so fare from undertaking this office of his own will, that it was rather forced upon him, and given him in charge.  
This Preface is a forcible reason to convince the Corinthians of their division amongst themselves, and their small regard of the Lords Supper: albeit they persuaded themselves that the Apostle did deliver his own, and not the will of the Lord jesus, which made them so careless of this holy Institution; yet here he tells them that hespake no otherwise, and delivered no other matter, then that he had from the Lord jesus: as if he might say, It may be that the Sacrament is contemned of you, because you think that it is my own invention; yet know you that whatsoever hath been deliveted therein by me, was not of me, but of the Lord jesus▪ I spoke what was put into my mouth by his Spirit, and delivered the same which he formerly instituted. This is the meaning and sense of this Preface, and from thence we may gather these observations:  
First, in that the Apostle Paul labours to reform the disorders of the Corinthians, by telling them, that the Message he delivered to them, was from the Lord jesus: we learn this point:  
That if there be any thing amiss in the Church, 
Doctr. 1.  or in the course of our lives, recourse for there dress there of must be had unto the Word of God. Here we see the Apostle being about to reform an abuse, touching the Lord's Supper amongst the Corinthians, he bringeth them to God's word, & telleth them, that he hath received another kind of celebrating this holy Communion and Supper of the Lord out of the Word: That which I have received of the Lord, etc. according to which he would have them to conform themselves, and no more profanely (as they had done) abuse this so holy an ordinance, and Institution of the Lord jesus.  
The same Apostle being about to confute the error of those that denied the Resurrection, he bringeth God's Word for his warrant, and tells them that their opinion is false; for otherwise he had received of the Lord out of his Word, 
1 Cor. 15.3 Esay 53.5.6.  and taught them how that Christ died for our sins, was buried, etc. and rose again the third day; and by consequence there shall be a resurrection of all men, according to the 
* job 19.25.26.27. Esa. 26.9. & 65.18. jonas 2.11.  Scriptures. So as the word of God is still apparent to be a touchstone for the trial of all our actions and behaviours, and a special means for the redressing of thing a miss: 
Psal. 119.9  Wherewith shall a young man redress his way? In taking heed thereto according to thy word. Adam at first made small reckoning of the word of God, 
Gen. 2.17.  when he told him, That in that day he tasted of the forbidden fruit, he should die the death: but afterward when the Lord put him in mind of it again, 
Gen. 3.11. etc.  he remem bred both what God had said, and what himself had done, and so came to reformation. Manasses was a wicked Idolater, 
2. Cho. 33.2.3.  and caused the streets to swim with innocent blood, even from comer to corner. The Gentiles were wicked people, walking in their own ways, Acts 14.16. carried away to dumb Idols, 1. Cor. 12.2. walking in the vanity of their own minds, etc. Eph. 2.17.18. unwise, disobedient, deceived, serving their lusts, Tit. gain Wantoness, covetous, the eue●, drunkards, 1. Cor. 6.9.10. ignorant of God, Gal. 4.8. dead in trespasses and sins, Eph. 2.1.3. and in a word, the servants of all sins, Rom. 6.20. When the word of God was taught among them, they turned from Satan and their Idols, 
1. Thes. 1.10.  to serve the living God:  
Thus it is plain, that the word of God is a wonderful means, sanctified by God, to redress things amiss, and to deliver a man from the evil way. 
Pron. 2.12.16.   
The reason why men must have recourse unto God's word, 
Reason.  and conform themselves to it, is, because herein God hath revealed his will; what in every thing he will have us do, and what to leave undone; & therefore it is called his revealed will: yea, 
Psal. 19.7.  a perfect law converting the soul, sufficient to correct, to instruct, to comfort, and to make the man of God every way perfect.  
Use 1 1 To confute the Papists, who preserre their chaff and dung, their trashie inventions before the pure word of God; locking the same up so fast, that poor people cannot be acquainted with it: no marvel if they lie open to temptation, and all manner of ignorance, when as they are denied the use of the Scriptures in a known tong●, which being truly taught and opened, are able to bring them to repentance, 
2. Tim. 2.26.  out of the snare of the devil, at whose will they are now taken.  
Hosius a wicked Father in the Council of Trent, tied up the Scriptures from Laymen, making them beleene that their danger should be equal with the men of Bethshemesh, 
1. Sam. 6.  (looking into the Ark) if they should look into them. And Pius, the fourth Pope of that name, to the end he might deter the Laiety from reading the Bible, accounted it as a book prohibited, marking it in the forehead with this stroke, Noli me tangere, God hath not given the Bible to Laymen.  
But this practice is 1. against God's commandment: enjoining the reading of the Word written, to all sorts of men, as well the unlearned as, 
Deut. 31.11.12.  the learned. Thou shalt read the words of this law before all Israel, that they may hear it, & learn to fear the Lord: and he names there men, women, children, & strangers, Deut. 31.11.12. Search the, Scriptures. john 5.19 Let the word of God dwell plentifully in you, Col. 3.16.  
2 Against the Example of Christ and his Apostles, who always taught in known tongues, that the people might more easily come to knowledge; & whatsoever was written by them, they did write it in a familiar, known, and vulgar sort, that every one might learn it, and by patience, and consolation of the Scriptures might have hope.  
3 Against the ancient Fathurs'. Chrysostome faith, 
In epist ad Col. 3. v. 16.  All secular, and Laymen, hear, and get Bibles to you, which are the sovereign remedies of the soul. Ireneus faith the Valentinians fell into heresies through their ignorance of the Scriptures. 
Contra Valentin. lib. 3. ca 12.  And we read in Nicephorus of Paphnutius a Layman, 
Niceph. lib. 8. cap. 14.  so commended of the Fathers for his singular knowledge in Divinity, that he was thought worthy to bear a part in the Nicene Council.  
By all this we conclude, that these enemies of the Word, are deceivers of the world, by detaining the written truth, and holding ignorance a main pillar of their religion, and a fostermother of their devotion: needs must it walk in blindness, when the means of knowledge are taken away, and in darkness, when the light is hid in secret, and put under a bushel.  
Use 2 2 Here again may be condemned and reproved, all those that contemn the Word of God, and content themselves in their ignorance, such suffer Satan to rule over them, for he holds them under the power of darkness, that they cannot come to amendment of life: these can willingly spend time in reading over playbooks, profane histories, and fables, which are incitements to uncleanness: but that time which they pass in heating the Word of God, or in reading the same, they think evil spent. These can take into their hand the devil's books, Cards and Dice, instruments of idleness, and provocations unto all manner of wickedness, as cursing, swearing, railing, quarrelling, misspending of goods and time, drinking, bezeling, etc. but they are loath to touch, or take into their hands the book of God to read, lest it should cut them short of their liberty to sin, which they love as their lives. 
jam. 1.24.25.  But seeing thou art a forget full hearer, as S. james faith, and dost cast the word of God 
Ps. 50.17.  behind thy back, it is impossible for thee to be reform and reclaimed; and continuing so, thou heapest the wrath of God upon thee against the day of wrath, when the Lord in the severity thereof will come against thee in flames of fire, and against all those that would not obey the Gospel, 
2. Thes. 1.8. Luk. 19.27.  nor suffer Christ to reign over them.  
use 3 3. Is it so, that the word of God is able to recover a man from his falls? let this serve to admonish us, not only to be careful for attendance unto the Word, but also inwardly to weigh it, and consider the working, efficacy of it: for it is never without power to direct them, of whom it is well pondered and meditated. It is a hand to guide thee, if thou be in the right way; a light to shine unto thee, that thou slip not out of the way. If thou be in ignorance, it will draw thee to understanding; if hard of heart, it is an hammer to sosten thee; it is fire to purge and cleanse thee; and whatsoever thou wantest, it is a store-house of new and old things to make a supply.  
And for this Sacrament of the Lords Supper, it will direct thee in every particular thereof. It may be, thou knowest not what this Sacrament is; go to the Word & it will teach thee, and tell thee, that it is an ordinance of God, whereby Christ and all his benefits in external tites are represented, sealed, and most certainly conveyed to every faithful Christian. It may be, thou knowest not how Faith is nourished by this Sacrament.  
Go to the Word again, & it will teach thee, 1. That Christ gave himself for thee, 
Phil. 2.8. Tit. 2 14.  2. That the bread and wine, which thou dost take, eat, and drink, are by Faith, the body and blood of Christ, the only comfort and nourishment of thy soul, and so thy faith may be confirmed. 
joh. 6.48.51.  It may be, that thou doubtest of thyself, and canst not tell whether thou art a worthy receiver of this Sacrament or no; Go to the Word, and it will teach thee, that if there be, first, Repentance, Mark 1.15. Secondly Faith, Ephesi. 3.16.27. Thirdly, Love, 1. Corinth. 10.17. Fourthly, Thanksgiving, Luke 22.24. Then thou art a worthy receiver.  
I might instance in other points of this Sacrament, but these are sufficient to confirm us in this point, That recourse unto God's Word, is the means to help and further us to the knowledge of all points in this Sacrament. 
Psal. 119.11.105.  Oh let us hide the Word of God in our hearts: Oh let not the Book of the law depart out of our mouths, 
Ioshu. 1.8.  but let us meditate therein day and night; let us observe and do according to all that is written therein. Never shall we be able to perform the duties that God requireth, nor avoid the sins that God forbiddeth, till we bind the precepts of the Word upon our heart, 
Prou. 2.16. Ps. 119.97.  and tie them about our necks that they may be our continual meditation.  
Thus much of the first point. Again the Apostle saith, he received of the Lord, that, etc. He doth not say that men sent him, or that any one taught him how to speak or deliver his message, but he had all from the Lord jesus. Hence we learn, That  
God's Ministers receive their Order from the Lord, 
Doctr. 2.  they are fitted and qualified by the Lord to their Ministerial function. So Paul speaks of himself, that he had nothing as of himself, but all was from God, I received of the Lord, that which I delivered. And whensoever God sent any to his people, he gave him first his gifts, and graced him with heavenly parts of wisdom, and endowments of spiritual knowledge; as may appear in Esay the Prophet, whom God sent forth to his people; one of the Seraphins touched his mouth with a coal from the Altar, 
Esay 6.8.  that he was sensible of the supply of Grace, and found himself ready to go as the Lord would employ him. So likewise in Ezekiel, of whom it is said, That the Word of the Lord came expressly to Ezekiel the Priest, 
Ez. 1.3. etc. 2.2.  and the Spirit into him to furnish him. This Lord encouraged jeremy, when he cried out, I am but a child, and told him, Behold, 
jer. 1.6.9.  fear not, I have put my words in thy mouth. So our Saviour Christ told his Disciples, that he would make them fishers of men, that is, that they should be fit for the service to which he ordained them; 
joh. 20.22.  thereupon he breathed on them the holy Ghost, and endued them with power from on high. 
Luk. 24.24.  It is plain then that no Ministers do come from the Lord without his orders.  
Reas 1 1 Because it is contrary to the grounds of Gods holy wisdom, to send any without their orders and gifts: As vinegar is to the teeth, and smoke to the eyes, 
Pro. 10.26 Pro. 29.6.  so is the slothful to them that send him. No wise man will send a fool of an errand, no more will God entrust a dumb greedy dog with his Embassage.  
Reas. 2 2 As all the faults and absurdities in word and work of foolish and sinful servants, are imputed to the reproach of their masters that employ them: So if any messenger coming from the Lord, should either miscarry, or deliver a false message, or give liberry or toleration to commit sin, or add, or diminish his message; the fault would not so much be laid on the messenger, as on God that sent him: therefore the Lord hath been ever especially careful to send forth none but such as have been well qualified, and might deal truly with him in the delivery of his message.  
Reas. 3 3 God fitteth and furnisheth his servants with gracious gifts: 1. that by their industrious, discreet, faithful, and sound dealing, God might gain credit, and glory to himself. 
Pro. 25.13.  Solomon telleth us, that a faithful messenger refresheth the soul of his master that sent him: how much more than will the Lord be delighted with, and shall have his Name glorified by the diligence, prudency, and faithfulness of those whom he sendeth abroad into his harvest, filled with all knowledge of his will? 2. That his Church might thrive; for when the wholesome doctrine of the Word is delivered by those that are furnished and prepared therewith, than the graces of God's people may be stirred up in them, and others may be added to the Church thereby: and no marvel if the people thrive and grow, when their Pastors give them their meat in due season, feed them with knowledge and understanding. 
jer. 3.15.  3. That they might gain reverence and estimation to their persons: They that labour in Word and Doctrine are worthy of double honour. 
1. Tim. 5.17.  Paul testifieth of the Galatians, that they esteemed so reverently of him, 
Gal. 4.14.  as that they received him as an Angel of God, that is, as a messenger sent ready furnished to them of the Lord.  
And the same Apostle when he sent Epaphroditus a faithful Minister, and his companion in labour, to the Philippians, he bids them receive him with all gladness in the Lord, 
Phil. 2.  that is, as one come unto them from God. These are the reasons to prove that God will first fit and furnish his servants, before they shall go forth to deliver his message. The Uses.  
Use 1 1 This may reprove those that thrust themselues into the Lord's business without his warrant, that run before they be sent: 
jer. 23.21.  such be no Ministers of the Lord, he hath not put them into orders: though they stand up in the Pulpit, yet they are none of his Preachers; they are counterfeit Dogleeches, and pretenced Chirurgeons, they are idle and lazy; they are covetous and flatterers; they are foolish and ignorant, etc. All which provoketh the Lord to refuse them that they shall be no Priests unto him. 
Hosea 4.6.   
Object. 
Object.  But the most unworthy of them are ever boasting of their calling: they are called of the Church to be Ministers for God, & therefore they cannot be disallowed.  
Sol. 
Sol.  I confess indeed, that there is an ordinary calling of the Church, which is necessary for the making of a Minister: But yet the outward ordinary calling of the Church alone, is not sufficient to make a man a Minister of the Lord, unless he be also inwardly called of God, and fitted with gifts (as with the Spirit of God in wisdom, 
Exod. 31.2.3.  and in understanding, and in knowledge, and in workmanship, 
1. Tim. 1.12 1 Sam. 10.9.  and in strength, and with another heart, etc.) to discharge the duties of the place to which God calleth him: And therefore whosoever taketh upon him the charge over a people, must look narrowly unto himself, and see whether he be put into orders by God. Unless he have a testimony that God hath called him inwardly, as well as the Church outwardly, all is to small purpose; he is none of God's Ministers, he is crept into the Church of God by the window, and God never set him apart to his holy service: but rather as a just judge, will say to him, Friend, 
Mat. 22.12.  how cam'st thou in hither?  
Hence it was, that Tyndall that blessed Martyr did sharply reprove such kind of Ministers, saying, 
Exposit. in Mat. 5.  In what case are they that have Benefices, and preach not? Verily, though they stand at the Altar, yet are they excommunicate, and cast out of the living Church of almighty God. And again, Priests that preach not are none of Christ's, nor of his anointing, but servants of the beast, whose mark they bear. Oh that all overhasty Ministers would well consider these things, and rather undertake any other calling, than this so weighty a work, without direction from the Lord. A notable precedent we have for them in the Prophecy of Zechariah, where the Prophet speaketh of some such Priests as pestered the Church in his time, 
Zech. 13.4.5.6.  that They should no longer wear a rough garment to deceive: But he shall say, I am no Prophet, I am an Husbandman for man taught me to be an Herdsman from my youth. Then better it would be for God's Church, she should be governed by the men of God; and more comfortable to themselves, though their life be more painful.  
Use 2 2 This may teach all Ministers to try and examine themselves, whether they be the Lords Ministers: If they, 1. find themselves ready upon all occasions to go when God bids, and to return when he calls: 2. If it be unto them as meat and drink, to do the will of God their Father that sent them: 3. If they cry aloud and spare not; if they lift up their voices like trumpets, 
Isa. 58.1.  and show the people their transgressions and sins: 
Act. 10.33.  4. If they deliver nothing but that which they have received, and all that which they have received: 5. If they deliver sound Doctrine, and the wholesome word of truth: 6. If they divide the same word aright, and give every one his own portion: Warning to the unruly, 
1. Thes. 5.14.  comfort to the feeble minded, if they bind up the broken hearted, &c: 7. If they study to approve themselves (their lives and hearts) unto God, 
2. Tim. 2.15.  as men that need not be ashamed: 8. If their lips preserve knowledge: 9 If they be ready to every good work, 
Tit. 3.1. Phil. 3.20.  and have their conversation in heaven, purging themselues as Christ is pure. If these things be in them, than it may be truly said, that they are the Lords workmen, that he hath placed them in his watchtower, that they have received gifts from above; that they are Ambassabours for Christ; that he hath poured of his Spirit upon them; and given them orders for the Ministerial function, to discharge it.  
Thirdly, the Apostle saith, I have received of the Lord that which I delivered, etc. I have not dealt deceitfully with you, to give you any Sacrament of my own invention, but I have delivered that very same Sacrament and words also that I received from the Lord jesus Christ. From hence then in the third place we learn: That  
God alone is the Author, and appointer of all our Sacraments; 
Doct. 3.  whereby Gods inward graces are represented, sealed, and conveyed unto us. And for this cause our Apostle here saith, that the Lord jesus, God-man, and man-God, (not any man alone, nor Angel, nor Saint) took bread and wine, etc. that is, he alone instituted this holy Supper. The like we may see in the other Sacrament (for we have but two Sacraments under the New Testament, 1. Cor. 10.1.2.3:) Christ alone giveth commandment to his Disciples, and in them to all his faithful Ministers, to Teach and baptise in the name of the Father, 
Mat. 28.19.  the Son, and the holy Ghost.  

Accedit verbum ad. elementum, et fit Sacramentum: Aug. fu. joanne tract. 80.  Now God ordains every Sacrament by his Sacramental Word, and this is due two ways.  
First, by giving a commandment; whereby he commandeth his Sacrament both to be administered and received, Mat. 26.26. & 28.19.  
Secondly, by making a promise, whereby he hath ordained that the Elements shall be instruments and seals of grace.  
The reason why God alone must be the author of every Sacrament, 
Reas. 1.  is, because every Sacrament, which is but a sign of grace, can confirm nothing, unless it be by the consent and promise of him, from whom the grace promised must be received; But every good gift and good grace is from God alone: 
jam. 1.17. Mal. 3.1. Heb. 8.6.  therefore it must needs follow, that God is the author of the Sacrament.  
Use 1 1 This serves to confute the Papists, who do not only content themselves with polluting these two holy Sacraments of the New Testament many and sundry ways, but also most impudently and arrogantly, take this privilege of ordaining Sacraments unto themselves, which belongeth to God alone: and therefore they make more Sacraments than Baptism and the Lords Supper, by adding five others unto them: First, Confirmation: Secondly, Repentance: Thirdly, Orders: Fourthly, Extreme Unction, or anointing: Fifthly, Matrimony. All these howsoever they are holy Ordinances for other ends, yet they are no Sacraments: For 1. They cannot confirm Faith: 2. Neither are they so proper to the Church as Sacraments are: 3. Neither have they any commandment of God to be Sacraments: 4. Nor his promise of being signs and seals of grace.  
Use 2 2 This must teach us to come prepared to the Lords Supper: all the dainty dishes therein are of the Lords own provision. If a man should be bid a guest to sit at the Prince's table, to eat of the dainties of the Prince's provision, he would without all doubt trim and prepare himself, as joseph did to come into Pharaohs presence. Now we know that the Sacrament is a supper of the Lord jesus his provision, he hath prepared his chair, and furnished his table, as Solomon saith, 
Pro. 9.2.3.5.  and hath given us a kind invitation, saying, Come, eat of my bread, and drink of my wine. Therefore we ought to examine ourselves wherein we have offended the Lord of this feast, that we may repent of our sins done against him, and so we shall come prepared to this royal Banquet.  
Use 3 3 This may let us see and acknowledge Gods great love, in that he hath not only given his Word, which were sufficient (he being a God of truth,) but also for the strengthening of Faith, hath added his great seals, the Sacraments: His creatures in them shall let us see so much of his goodness, as shall leave us without all excuse if we receive them not worthily; but otherwise upon our worthy partaking of them, all the benefits of Christ's death and suffering shall be ours.  
Fourthly, Paul goes forward and saith, I have delivered; that is, I have done my Lords will, revealed his counsel: or I have rightly disposed, and delivered that to you all, which my master gave me in charge, I have not kept any good back. Hence we learn, That  
Ministers are Gods stewards, 
Doct. 4. Luk. 12.42  the Lord hath made them Rulers over his house, that they may distribute his meat and allowance according to his mind. In every steward there is required two things: 1. Wisdom; 2. Faithfulness. 1, Wisdom, to provide things necessary before hand for after times: a wise steward stays not for the morrow, to see what it will bring forth, but while it is said to day, he takes the time. 2. A wise steward hath a forecasting head, for he is ever plotting, and contriving how he may put forth his master's goods to the best advantage. 3. Lastly, a wife steward provideth not dishes all alike, but of sundry sorts; courses meats for servants then for sons: milk for weaklings and infants in Christ, and strong meat for those that are grown up in Christ. This was the practice of Paul, for he saith, He gave the Corinthians milk to drink, and not meat, 
1 Cor. 3.2.  because they were not able to bear it: One and the same meat agreeth not to all men, Bread that strengtheneth the life of strong men, killeth little children; and honey that nourisheth old persons, breedeth gripings in the belly, and knaweth the bowels of small infants.  
2 Faithfulness is required in a Steward: 1. To distribute his master's meat, according as his master pleaseth: that is, the pure word of God without any mingling. He must deliver wholesome food, not poisonful, infectious, or heretical traditions of Popish Friars, Poets or Philosophers. He must not give stones for bread, nor serpents for fishes; but as a good dispenser of God's Mysteries, if he speak, he must do it as the words of God; 
1. Pet. 4.11  if he minister, he must do it as of the ability which God ministereth; and if he receive a gift, he must minister the same as a good disposer. This was the practice of Raule, 
2. Cor. 4.5.  We preach not ourselves, but the Lord jesus, and ourselves your servants, for jesus sake. 2. He must deliver all his master's allowance, else he is an unjust steward: he must keep nothing back, but deliver the whole counsel of God, as S. Paul did; then if any one dye, the fault is not in the steward, who faithfully gave him his portion, but in himself through neglect.  
Use 1 1 This serveth to reprove diverse sorts of stewards: First all those that provide strange meats, the chaff and inventions of men; too many improvident stewards had rather be trading in humane wits, as the writings of Counsels, Monks, Postillars, Poets, and Philosophers, or else in ancient Fathers, then in the wholesome word of God.  
Secondly, all those that provide meats which are hard to digest, as vain eloquence, bombasted and strange new coined words, which amaze their hearers: these men show their small desire to convert souls to God. Affected eloquence, as meat sweet at first in the mouth, may for a time tickle and delight the care; but afterward it will go down like sharp gravel into the belly, or else suddenly vanish away like the sound of music without fruit.  
Thirdly, all those that provide unprofitable meats, that deliver Doctrine neither wholesome nor tending to edification. Many take great pains to answer foolish questions, that they have made to show their wit: to whom a man may say when they come down from the Pulpit, as once Phavorinus the Philosopher said to a proud & arrogant Grammarian, Sir, you have wearied yourself and others with an idle discourse.  
Lastly, all those that provide good and wholesome doctrine, but do not distribute it, nor apply it to men's consciences: Doctrine & application should not be separated, for it is to take the life from the body: Application is the very life of Doctrine. Hence it was that the Apostle made this the principal end of preaching the word of God; namely, to speak to Edifying, 
1. Cor. 14.3.  to Exhortation, and to Comfort. And he exhorteth Timothy to give attendance as well to Exhortation, 
1. Tim. 4.  as to Doctrine.  
Use 2 2 This may inform us of the great work, and weight of business that lies upon the shoulders of God's stewards: for if they must be wise to forecast, and provide all things pertinent, and necessary to God's household, and when they have provided them, must give every one in the household his portion in due sort, season, and after a good order: Then not every lame and maimed son of Gentlemen, whom they prefer to this service: nor he that can ride and run, and make the greatest means to get a Church living; nor he that is a riotous master of the Church's patrimony, is a steward sufficient for these things: but he that is sent by the Lord, as his labourer into his harvest, and watcheth in all things to do the work of an Evangelist, 
2. Tim. 4.5.  well gifted, and well qualified, and called of the Lord, is the Lords Minister, and fit for his stewardship.  
Use 3 3 This point serveth to stir up every steward of the Lord to a faithful performance of his duty. It is not enough to set the meat, the word of God before the people, but by dividing it a right, he must fitly apply it to several places, times, and persons: and whether he teach, exhort, rebuke, or comfort, yet still he must labour to pierce into the hearts of men, and to speak to their souls and consciences.  
Use 4 4 This may teach Hearers their duty; as namely, first to esteem of Ministers as God's stewards. Secondly, 
1. Cor. 4.1.  to wait and depend on them, for their meat and nourishment, even the word of God, the food of their souls; as the Egyptians did wait on joseph in the time of famine, for the opening of the King's Granary, that they might have relief; and as the naked bird waiteth the coming of her dam, that she might receive food from her mouth. So let all God's people wait upon his stewards in time of spiritual dearth, that they may receive relief to satisfy their hungry souls. And thirdly, to call upon them for their portion in spiritual things; for as servants, they may urge the stewards to faithfulness, and look to obtain at their hands whatsoever portion their Lord and master hath allowed them.  
5. We learn another point in this preface, the Apostle had spoken unto them from God; and told them before, that they did not embrace him nor his message as from God: and now in this place he urgeth it upon them, and tells them, that for his part he delivered not any thing, but what he received from God, which one would think might move them to receive his message that he delivered. Hence observe; That.  
As God's Ministers are to deliver nothing unto his people, 
Doct. 5.  but that which they have from God; so the people are to receive that which is taught, as from God. For if every faithful teacher must have a care that he deliver nothing unto his people but that which he hath received of the Lord, than every hearer must be as careful to hear, and receive it as from the Lord.  
A notable example of this carefulness we find in the people of Thessalonica; for whom the Apostle Paul giveth thanks to God, 
1. Thes. 2.13.  because They had received the word of God, not as the word of man, but as it is in truth, the word of God, which worketh in all them that believe: They respected not so much the earthen vessels, in which the heavenly treasure of God's word was conveyed unto them, as the jewel of God's word itself, and God the author from whom it was sent. And hence it came to pass, as it followeth in the same place, that it did work for the salvation of so many as did believe. And indeed, the word faithfully delivered, becometh unto the Elect, 
2. Cor. 2.16.  the sweet savour of life unto life.  
Reas. 1 1 Gods ministers are Gods messengers, for so S. Paul speaks: We are Gods messengers; 
2. Cor. 5.20.  entreating and beseeching you in Christ's steed, to be reconciled to God. Now we know and see by experience; If a messenger come from a Prince, neither doth he his message in his own name, neither doth the party to whom he brings it, receive it as from himself, but as from him that sent him. Even so we that be Ministers in the Name of God, in God's steed, for your infirmity do entreat you, etc. But the words we speak are not our own, but of the Lord.  
Ob. 1. But it will be said of the Ministers, 
Object.  as once Corah and his companions said to Aaron, and Moses, You sons of Levy, 
Num. 16.3  you take too much upon you: What do you make yourselves? Must your sayings be received as Gods own Words? Who can bear it, that you should be so presumptuous?  
Sol. 
Sol.  Whereas we are thought to take too much upon us, because we reveal the counsel of God, this is no presumption, but a mere slander; for we have learned not to preach ourselves, but jesus Christ; 
1. Cor. 3.5.  & to account ourselves no more than the Ministers by whom ye believe: & albeit it hath pleased God to call us his labourers, 
2. Cor. 6.1.  and Co-workers with his Grace: yet we confess, that the whole increase of our labour, and work doth belong unto God.  
Use 1 Use 1. This serveth to reprove those, that stop their ears, rerefusing to hear the voice of the Charmer, charm he never so wisely: They never consider that Ministers speaking by virtue of their office, are God's messengers, which is the cause that they turn themselves from hearing of Sermons, supposing them to be nothing but matters of reproach.  
2 All dull and drowsy Hearers may here justly be reproved, that hear, and hear not. As Chrysost. said of idle Priests; There are many Priests, and yet but a few Priests: so we may say of Hearers, there be many Hearers, and yet but a few Hearers that prick up their ears with reverend regard and attention: they rather look for a fit place to sit easily, or else to fill up the number in the congregation. If a man should ask account of them touching their hearing, as David of Ahimaas touching his message, they would answer to such a purpose as he did, 
2. Sam. 18.29.  I saw a tumult, said Ahimaas, but I know not what: So these heard a great noise, and many good words of God, but what they know not.  
3 All itching ears may also be reproved, that listen rather to fables, 
2. Tim. 4.3.4.  then wholesome words, which are according to godliness. These nice Athenians that hunt after novelties, and misshapen sentences, are like the dainty Gentlewomen that cast off all solid and substantial dishes, and feed upon nothing but forced dishes, and cooked conceits, though the ground of them in comparison, be no better than a Boot-shanke, as we use to say.  
If any man will be so frivolous as to pester his sermons with idle fabulous stories, he shall sooner find attention in our people, than he that with greatest Evidence of the Spirit, & power of Christ delivers the deep mysteries of Salvation.  
4 All those that reject the Lord in his Ministers may be reproved; their scorns and disdainful speeches are ascended up to heaven, and the Lord hath taken notice of them, to condemn the scorners and contemners of his Word; but to comfort his servants in the contempt that is cast upon them: He that despiseth you despiseth me: 
Luk. 10.16  Paul also could say, that He which despiseth, 
1. Thes. 4.8  despiseth not man but God. Let therefore God's Ministers comfort themselves, even as Aaron and Moses did, when the people began to repine against them: What are we, 
Exod. 16.7.8.  say they, that ye murmured against us? Your murmurings are not against us, but against the Lord. And if it be that the people deal fraudulently with them, yet it will be said to the fraudulent dealers, as it was to Ananias and Saphird, You have not dealt wickedly with man, 
Act. 5.4.  but with God.  
Use 2 2 This may teach all Hearers and Learners, to come to the receiving of God's Ordinances with all fear and trembling, reverence, and attention, as if they came not to hear man, but God. If Eglon an Heathen rose out of his Throne when Ehud told him he had a message to him from God: 
judg. 3.20.  
Act. 12.22.  If Herod's words shall be accounted as the voice of God, not of man: 
joh. 19.8.  And if Pilate tremble when he hears of dealing with the Son of God: Much more should we with all reverence, and fear, receive the voice of God sounding in his ministers, considering the majesty, wisdom, and power of the Author of that voice.  
Q. But how may I know that God speaks in the Ministers?  
Answ. First, by the searching power of the Word that he delivers: 
Heb. 4.12.  It diserneth the most secret thoughts and intentions of the heart, which man himself cannot descry. In this respect thou canst not otherwise choose, but say, God is in us of a truth. 
1 Cor. 14.25.   
Secondly, by the no less than miraculous change, it works in the hearts of men in whom God will have it effectual to salvation. 
Psal. 19  Thirdly, by the truth of it; there is no untruth in that which God delivereth: for his judgements are truth, and his word is truth, 
john. 17.7  and God himself is the God of truth.  
Fourthly by the majesty of it, though it be carried in base and slender vessels, yet it prevails to draw the mind to subject the very thoughts, 
2. Cor. 10.5.  and conscience to obedience and reverence,  
Lastly, by the trembling awe, that it strikes the conscience with. Felix that could, as we may say, have commanded a troop of men, and have made thousands afraid; yet weak Paul, that lay fast in bonds, strikes this great judge with trembling at the hearing of God's voice.  
Oh therefore whatsoever the Lord shall command us by his Ministers, let us resolve to do it; and whatsoever they shall deliver in the name of the Lord, let us hear, and receive it: yea as the Prophet saith, 
Isa. 66.2.  Let us tremble at the words of God. Thus much of the preface.  

The Lord jesus, the same night in which he was betrayed, took bread, etc.  
NOw followeth the Institution of the Sacrament of the Lords Supper itself, and the celebration thereof: when the Apostle had delivered this Supper to the Corinthians, and they had abused it, some by gluttony and drunkenness, others, by hatred of their brethren's persons, others by making divisions and debates, and others by a neglect of it, as if it had been the Apostles own institution; then he was urged, and moved to make known the Author of this Supper, the end of it, and the institution itself: wherein we may consider these three things. 1. The time, when this Supper was instituted; The same night in which jesus was betrayed. 2. The matter of this institution, Bread, and Wine, signifying the body, and blood of Christ. 3. The manner of this institution: wherein also may be observed. 1. The works of Christ; 2. His words.  
1. His works, he took the Bread, and likewise the Cup. 2. He gave thankes. 3. He broke the Bread etc. 2. His words. 1. take. 2. eat, drink. 3. This is my Body, this is my blood. etc.  
First, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the time when the Lord jesus instituted his last Supper, that is set down, 1. By an emphatical note, The same night. 2. By an accident that befell our Saviour Christ that night: he was betrayed.  

The meaning of the words.  This word Night is used sundry ways: sometimes it is used for ignorance of God, and want of knowledge, he Tnight is fare spent,, that is, ignorance is much decayed, Rom. 13. Sometimes it is used for much affliction, night shall be unto you, that you shall not have a vision, that is, much trouble shall befall you, Mica. 3.6. Sometimes it is used for darkness. The night cometh, when no man can work, that is, darkness cometh, joh. 9.4. And sometimes it is used, and that most commonly for that time, that comprehendeth darkness, and succeedeth the day, and so it is taken in this place: The same night, that is, that night wherein judas 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 proving a traitor. In a word: that same night, that wretched judas betrayed his Lord, and Master, and delivered him up into the hands of the jews to crucify, in that same night did his Lord and Master, even jesus Christ institute his last Supper.  
Quest. 
Quest.  But why did our Saviour institute this Sacrament at night?  
Sol. 
Sol.  First, that the type, and shadow of this sacrament, which was the Passeover, might be 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 jesus when he took away the Passeover, and gave us in stead thereof this Sacrament of his Supper, he instituted the same in the night to fulfil that type.  
2. That a fit name might be applied, and given to this Sacrament, it is therefore called a Supper, because that it was instituted in the night.  
3. It was then the time of the year, that the feast of the Paschall Lamb should be celebrated, for at Easter the jews did always eat the Passeover: our Saviour therefore (who celebrated his own Supper in stead of their Passeover,) knowing what time of the year, and what night in that time they observed to eat their feast, he as near as he could, took 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 together to receive it, whereas all the day long, they were scattered abroad, 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 denied, but that our Saviour Christ might have taken the day, or another time for the institution of this his last Supper: but yet he saw that the time was at hand, when he should be offered up a sacrifice for his people, and therefore he instituted this Sacrament of his last Supper, that they might shortly see that fulfilled in his body, which they saw figured in outward signs Bread and Wine, the same night of the institution.  
Quest. 
Quest. 2.  But may not we observe the night for the eating of the Sacrament of the Lords Supper?  
Sol. 
Sol.  This is no moral action to be imitated, but a circumstance which cannot bind. 2. Here is no commandment left by our Saviour Christ to imitate him herein. 3. Every Communicant must look to his preparation, and not come to this Supper (repleto ventre) having spent the day in eating, and drinking. 4. To the receiving of this Supper there is required a Congregation, which cannot be so fitly gathered upon the night, as the day. 5. Unless we could be proportionable to Christ in eating his Supper, it is not for us to observe the circumstance; 1. he did eat but once: 2. he did eat to take away the ceremony, to fulfil the thing signified, to answer the time of the Passeover, to manifest to his Disciples that presently he should be offered: etc. 3. He did eat at the full end and conclusion of his days, and not before. 6. Lastly, the night is a dull and drowsy time, and will oppress the body and mind with heavy sleep: but the receiving 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 have much slandered our Church, as that we should give allowance for observation of this time after the Imitation of Christ, and should make this Supper of the Lord jesus, a nightly feast of good cheer: But the practice of our Church will show how unjust this slander is, and how wrongfully they accuse us. The same night that he was betrayed he took, etc. When Christ was ready to yield himself to the death, he institutes and ordains a Sacrament. Hence learn, That God hath had a special care, 
Doct. 1.  that as his Word, so also his Sacraments might from time to time be continued in his Church. Before the fall in Paradise, God was so careful for the good of man, that he gave him 2 Sacraments: 1. 
Gen. 2.9.  The Tree of Life, and 2. The Tree of Knowledge of good and evil; Afterward in the time of the old Testament, he did institute the Circumcision, and Paschall Lamb, 
Gen. 17.10. Exod. 12.3. Mat. 3. & 28.26.  and now in our time under the Gospel, we have Baptism & the Lords Supper.  
Now God is thus careful, that his Sacraments might be continued in the Church, both that they might strengthen our faith, and be 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 Passeover did belong to God's people, they might eat it, but strangers might not; and Circumcision was of the jews, for they were called circumcised; but not of the Gentiles, for they were called the uncircumcised.  
Use 1 1. If God then be thus careful for our good, for the strengthening of our faith, and to make us his peculiar people, by setting his badge upon our shoulders, let us (for shame) be true unto our Lord and Master: let us adventure ourselves in his camp against all his enemies, and fight his battles.  
The word Sacrament hath his name from the use, and practise of soldiers in war: For look as in ancient time the soldier did bind himself, by an oath, 
solenni sacramento.  with his sword girded under his arm, to fight his Captain's battles; So we being partakers of the holy Sacrament, do receive the Lords badge, and bind ourselves for ever to fight his battles: let us not then (for shame) carry his badge upon our sleeves, and take part with his enemy the Devil, by continuing any longer in our sins, but let us arm ourselves, and take unto us the sword of the spitit; and manfully stand out in the Lord's cause that we may bring glory 〈◊〉 God, and comfort to ourselves  
Use 2 2. This may teach us to make high account of the Lords Supper, and to receive it reverently, because Christ did institute it, and left it unto us, as his last legacy, a little before his death. We see that what a man doth, when he is toady to yield up the Ghost, is of special moment Christ when he was to departed this life, & to leave his Church, commends this Sacrament to his Disciples, and in them to us, as his last legaciez therefore it must he had in singular respect, and in no fort profaned and contemned.  
Now followeth the treason that befell our Saviour Christ, and was plotted against him that night, he did ordain his last Supper; which may be set down both by the quality of it, and also by the time, when it was plotted▪ the quality of it, is plain in these few things.  
It was high treason against the King of heaven and earth, conspired under shows of friendship and love: for the damnable traitor could speak Christ fair in the face, 
Mat. 26.49  God save thee Master: A sin most heinouses, if we mark the circumstances of it: for first who was the actor of this treason? It was judas, a servant of Christ, an Apostle, Christ's steward, for he bate the bag. Secondly, against whom was it committed? Against Christ the son of the living God, 
Mat. 16.16.  his Master whom he had followed; whose Sermons he had heard, whose kindness he had received, & whom twice together he resused, and neglected: when his Master (a little before the treason was put in practice) spoke in a wonderful mild manner unto him; Friend (saith he) wherefore art thou come? 
Mat. 29.50  And again when he came near to him to kiss him: judas (saith he) betrayest thou the Son, 
Luk. 22.45  of Manwith a kiss? These word● might have broken an heart of brass, yet they never moved him. Thirdly, by what means was it wrought secretly; for a little after supper he went from his Master, and compacted with the jews, who forthwith took the advantage of the time, it being dark, when Christ could not see to go abroad; and of the place, being so near them that he could not flee from them. Fourthly, for what end did he treacherously seek his Master's death? To enrich himself, and yet he obtained but a stifle, even thirty pieces of silver: if he could have obtained any honour, or great possession, or any great and high office by this treachery, it had been something, but all that he got was a little filthy lucre; the wages of iniquity, and the price of innocent blood: What should I urge this treason any more in the circumstances of it, when the Scriptures handle it plainly, & all men know it readily?  
The truth is, 
Doctr. 2  that it is an odious sin, worthy all men's hatred: Haman though never so secretly contrived mischief against the good jews, yet his proper portion for his intended mischief, was detestation: and so it was with Nabuchadnezzar's treacherous servants, that conspired against the three Children; when all would not work well as they looked for, than they found their great Lords love turned to absolute hatred. It is not likely that any wise man can either speak well, or wish well to a traitor that intendeth mischief.  
Treason is odious, in respect of the authors of it, 
Reas. 1.  they are bloodthirsty men, such as cast off all pity, and put off all humanity, natural affections, and the bowels of compassion: they are fierce, and cruel, furious, & full of rage, and always their out cry against God's Church is, Down with it, down with it, even to the ground. 
Psal. 137. ●.   
2 In respect of the effects, 
Reason  which are many; sword and slaughter, spoil and robery; It spareth neither life nor goods, but kills, and rifles all before it.  
Use 1 1. Who can think or speak well of the treacheries of Papists, or of their bloody Religion, that maintains all treasons, that holds up violence and gunpowder plots by the chin, that sets up all subtleties and eversions of king and kingdoms? We have had so long experience of their notable villainies, that reason hath taught us to cast off all love of them, whether they speak fair or foul, and to fly all communion and company with them: and surely, he that dwelleth amongst them, dwelleth amongst Devils; Rome is called an Habitation of Di●●ells. 
R●u. 1●. ●   
Use 2 2 This may be a warning to all men, that seeing treachery is thus odious even to take heed of it, and to contain themselves in all bounds of loyalty towards those, to whom they own their duties then they shall give cause of better speeches, more love, and greater regard of their persons.  
Again, the Apostle saith, The night that he was betrayed, observing that judas took the time of darkness to practise his treachery. Learn, That.  
It is the property of wicked men to observe the closest times for wicked practices: they love holes and corns, that their mischievous projects may be kept secret and close; judas takes his fit time of darkness to work the death of our Saviour jesus Christ▪ he was loath that his ●●llo●● Apostles should be acquainted ●●d with his intended treachery which makes him go so s●●●●tly to work. And to ●●sist in some other particulars, we shall see that it hath been evermore the practice of all wicked men▪ to employ themselves busily in most wicked and  practices, when they are private, or in dark. So Paul doth testify, 
1. Thes. 5.7  that They who are drunken, are drunken in the night: and job saith, 
job 24.15.  That the Adulterer waits for the twilight: The thief steals in the night: 
Mat. 13.3.  The enemy soweth Tar●s when m●n are asleep, and murderers come in darkness to w●●cke then malic● upon their enemies, etc.  
1 Their deeds are evil, 
Reas. 1.  and they date not show them openly, like Owls under covert all day long; but when night comes, they let them fly abroad like flinder mice, and bold Backs in the air. 
joh. 3.20.  Every man (saith the Evangelist) that doth evil, hateth the light, neither cometh to light, lest his deeds should be reproved: These evil doers are like bad shopkeepers, that trade in naughty wares: they commonly have dark warehouses, and shops to keep their ware in, that the buyer might not discern whether it be merchantable or vendible. The unclean person will not act his filthiness in the brightness of the Sun, nor before any people, no not before a little child, lest he should be descried, and his uncleanness made known.  
Use 1 1 This may serve to overthrew the practice of the Papists, those jesuit is all Friars, & 〈…〉 bellied Monks, that lie close in holes and corners. in c●lls, ●●ues, and cloisters, fare ●●●●p●●d from the society of ●●●s that they may set their wits on tenterhookss, to overthrew the Church of God, and destroy the Lords anointed: they pretend much good by their ●●●ke life, and eremitical solitariness, 
The year ●8. gunpowder plot.  when their heads ●●st out projects for the destruction of God's servants. Let their own purposes speak for them, how much good they intended to bring to pass by their exemption from humane society. This I dare speak for them, that if the men of their confederacy, 
Obad. 7.  and they that were at peace with them, h●●● not d●c●●●● them, they had vtter●y destroyed v● and 〈◊〉 ●and▪ and let me t●●● them, that the Lord will one day magnify his justice against them, 〈◊〉 their undutiful maintenance of their secret ●●●●●ons: then neither th●● t●n ho●●s, or Kings, nor the seven heads, nor their power and bloody wars, their Spanish Inquisition, their massacres, their two traitorous colleges, Bulls, and Excommunications, not the Council of Tr●nt, Order of Iesult●s, ●●gling of Images, false miracles, and Legends, lies and equivocations, falsifying of authority, and Cloister policies, will uphold their tottering state, but down it must with all their props and be burnt with fire. 
Reu. 17.16.   
Use 2 2. This may be a terror to all wicked men, that work mischief in the darkest night, and closest place; the Lord will one day lay open, and discover their close and mischievous practices, when nothing shall be given them for their reward, but horror, shame, and confusion of face. Consisider this thou hypocrite, thou parricide, thou that givest fair words, but observest the times of darkness for the work of mischief, and to destroy thy best friend, as judas did his Master: the Lord hath taken notice of thy wickedness, and will punish thee openly for it. Consider this thou unchaste and lecherous person, 
An pudet id facere in conspectudes, ac testibus Angelis, quod non 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 sin before men, though not so in the sight of God, the Lord will open thy sin also, and exclude thee out of the Kingdom of heaven. 
1. Cor. 6.3  Consider this you covetous Magistrates, that take close bribes, which for fear of the law you dare not bring, to the light: 
1. Cor. 4.5. Ad Lunae ●umina visus eris.  The Lord that lightens things hid in darkness, will bring to light your bribing, and close wicked dealing. Yet let all sinners, that have hitherto committed sin in secret, consider, that if they run with Sisera into some private house, or with Adam, into some secret bush, or compass themselves with the dark hangings of the bed; or run with Sarah behind the door; or take the midnight with the thief yet the Lord will find them out, and at the last day punish them in the view of the whole world.  
Use 3 3 This may teach us to bring our works to light, and not as Backs and Owls to be ashamed of the day: Oh let the light try our practices, whether they be sound and sincere, and the people of God know them, that we may not be ashamed of them at the last day: 
joh. 3.21.  He that doth truth comes to the light, that his deeds might be made manifest; that they are wrought according to God. If we should fly the face of God, and take the night for a mask, and darkness for a covering, 
1. Thes. 5.5  walking not as children of the day, but as children of the darkness: the light of the day would utterly shame us, and the beams of the Sun would witness against us. Oh therefore let us so work while it is yet day, and never fear to bring all our works to the trial of the day. Let us be bold in this, 
Psal. 139.23.  and say with the Prophet David, O God try me, and search my thoughts.  
Thus much of the time of the institution of the Lords Supper: now it remaineth to deliver the matter, and the manner of the institution, which things we shall the better know and learn, if we lay down what a Sacrament it: 
Definition of a sacrament. Sacrificium visibile invisibilis sacrificij sacramentum: Aug. de civet. dei. li. 10 c. 5.   
A Sacrament is a visible sign of an holy thing, or a visible form of an invisible Grace: but because in this brief definition there is some darkness, & many Papists and unskilful men have been deceived therein: take this as a more fuller definition.  
A Sacrament is an ordinance of God, whereby Christ & all his benefits, in certain visible signs & external rites are represented, sealed, and most certainly conveyed to every Christian believer. I say, that a Sacrament is the Ordinance, not of man, but of God, in which by certain visible signs, and external rites, Christ & his benefits are showed to every Christian. For look as God's Word is his own ordinance, to beget Faith in our hearts, whereby Christ and all his benefits, as by a hand, may be apprehended and conveyed unto us: Even so Sacraments are special Ordinances of God, whereby our Faith (being engendered and begotten by the operation of God's Spirit, and the ministry of the Word) may be further increased, confirmed, and strengthened, to the end we may be made more fully partakers of Christ and all his benefits to our salvation: for Christ and his benefits are offered to us in both; the difference only standeth in this: the word offereth Christ to our ears, that we may hear of him, and his redeeming of Mankind: but the Sacraments offer Christ to our senses, Seeing, Feeling, Tasting. As by the ministry of the word we hear of Christ with our ears; so by the Sacraments we may (as it were) see Christ with our eyes; feel Christ with our hands; and taste of Christ with our mouths. Again, I add in the last place, that as Christ and his benefits are represented to our senses, so he is also sealed, and most certainly conveyed to every true believer. Hear we may see three most notable ends of a Sacrament.  
1 That it is an outward sign to represent, and set before our eyes Christ and his merits: as circumcision to the jews, was a sign of that covenant God made with them in his Son Christ; namely, that he would be their God, and they should be his people, etc. So baptism and the Lords Supper are much more evident signs to us that are dull of conceit, not only of the covenant, but also of the Mediator of the covenant, Christ jesus himself.  
2 The Sacrament serveth to be a seal, to confirm our faith, and to take away all doubtings; and therefore it is called the seal of the Righteousness of faith, 
Rom. 4.11  because it certifies a man thereof, and putteth him out of all doubts: As when his Majesty's Highness sends forth his letters Patents, if we hear them read, yet see not the broad seal, we are in some doubt; but if we ask for the seal, and see it, than we are confirmed: Even so our highest Prince hath sent us his letters patents from heaven, notwithstanding oftentimes we have refused them, and called them in question: but now in that he hath together with them sent us his broad seal; yea, his great seals the Sacraments, we may then very well rest ourselves, and be confirmed.  
3 The Sacrament is also an Instrument to convey Christ, & his benefits to us; for we (like Thomas that would not believe) are not contented till we see, and feel Christ: and therefore the Sacrament is a means to bring him to us, if we have the hand of faith to receive him.  
Hear we are taught in the fear of God, 
Use.  not only to esteem highly the Sacraments, but to labour for a true use of them, that by the means hereof, we may fully and assuredly be made partakers of Christ. See the unspeakable goodness of God toward us, how desirous he is (if we had grace and hearts to consider it) that we should not perish, but believe, and so come to be saved. Hath God contented himself only with speaking, or sending us his word from heaven, that he will be reconciled to us, if we believe and repent? (though this had been sufficient, he being our King and Prince, and therefore ought not once to call his Word in question.) No verily, but to show his desire of our good, and to take away all excuse from us if we do not embrace his mercy: he hath caused this Word to be written in a book for our learning, preserved it in his Church, and conveyed it from hand to hand, from one generation to another; and now at last it is come to us, so as daily we may read and hear 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 every way we might be made partakers of Christ, by Hearing, Seeing, Tasting, feeling, and smelling: In so much that if we do not repent, and believe, God may justly complain of us, as sometimes he did of the jews, 
Isai. 5.4.  What is it that I should do, that I have not done already to this people?  
Having laid down the definition of a Sacrament, what it is, we will in the next place, speak of the things, whereof the Sacrament of the Lords Supper is instituted: and they are Bread and Wine, resemblances and signs of the body, and blood of Christ.  
He took bread; here is the element of bread first mentioned, to signify to us the Body of Christ.  
Quest. 
Quest.  But why did Christ take bread, and choose it for this purpose, rather than any other sustenance, or any other Creature.  
Sol. 
Sol.  Bread comprehendeth under it, and signifieth all manner of provision, and necessary means, as meat, rest, sleep, Physic, recreation. etc. 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 meats may have compositions, and mixture, but this is called panis Azymus, 
Azymus  because it is without leaven, and clean; yea, pure, and good. 1. Cor. 5.7.  
3. It is the easiest, and soon come by: many people could scarce be made partakers of other Creatures: either through their own wants, or scarcity of the thing, when as this is ready at all times.  
4. It is quickly broken, and when it is broken, soon it may be delivered, and handsome to be carried in the hand, and shown 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 himself, and to be called Bread. joh. 6.32.33.50.51. etc.  
6. The use 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 Corn 2. King. 4.42. and 3. For the high Priests own eating: Levit. 24.5.9. This Bread was called the face or shewbread Exod. 25.30. Because it was always in the presence of God. It was a type of the true bread jesus Christ, that came down from heaven, and also shadowed forth the Eucharist of the New Testament.  
7. There can be no full banquet where bread is wanting, though there be much cheer; but where bread is, though other things be wanting, there may be a full feast.  
8. Bread strengtheneth and nourisheth the body more than any other food, etc. For these and such like reasons, it may appear that bread was chosen of our Saviour Christ to represent his body. From thence then let us observe, that (seeing our Saviour took bread, and appointed it an Element in this Sacrament:) That Christ jesus is the true bread of life, 
Doctr. 1.  which came down from Heaven, whereon our souls are to feed unto eternal life: For by bread here is signified Christ, whereon we are to feed our souls by faith, as we feed our bodies with our daily bread, for the preservation of our natural life; For this cause our Saviour teacheth his Disciples plainly, that Moses had given their father's Bread from Heaven: meaning, 
joh. 6.31.33. etc.  that heavenly Manna, whereof they fed in the Wilderness; 
Exod. 16.15  but now they have the bread of God which is Christ, that came down from Heaven, 
joh. 6.48.51.  to give life unto the World; & to put all out of doubt, I am, saith Christ, the bread of life, he that cometh unto me shall not hunger, & he that believeth in me, shall not thirst.  
Reas. 1 1. Christ is our bread, and the food of our lives, first in regard of his manhood, whole Christ, the manhood subsisting in the person of the Son, and it hath the virtue to feed, and nourish us, in that it is united to the person of the Deity.  
Christ is not a bodily food, or a corporal bread, but altogether a spiritual, and heavenly food, to be received after a spiritual manner, not by the hand, and stomach of our bodies, but by the hand, and stomach of our souls, that is, a true, and lively faith.  
Reas. 2 2. Christ is called our food, because without him we are stark dead in sins; and lest we should continue in that death, he came down from Heaven to give life unto us. Therefore saith the Apostle, As in Adam we were all dead, 
1. Cor. 15.22.  so now in Christ we are all made alive.  
Use. 
Use.  Here we may see the wonderful love of our Saviour Christ towards us, in that he was content of his own accord, to come from heaven, to unloose the bands of death, and to quicken us, and give us life; Yea, not only so, but to feed, and nourish us daily with his ownebody. The Pelican, when any of her young ones are hurt of a Serpent, rather than they should die, she will pierce her breast, and give them suck, and nourish them: So Christ jesus rather then we should perish, (so tenderly he love's us) was content to lay down his life for us, that so we might feed upon his body, and blood to eternal life: Oh therefore let all of us highly account of this love of Christ, embrace it, and be thankful for it: otherwise our case is miserable, we are but dead persons, and have no spiritual life in us; nay we should utterly starve, and pine away without it.  
The second element is Wine, which Christ took into his hands, as may be gathered out of these words, He took the Cup wherein the wine was: for no man will dare to say that the cup was empty, seeing our Saviour Christ saith, 
Mar. 26.29 Luk 22.18  I Will not drink of the fruit of the Vine any more, till the Kingdom 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 cup: contrary to the Lactei that used Milk in stead of 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 condemn those who do not receive it after the same manner: but herein they overthrew themselves: First, because they go against the example of Christ. Secondly, because they overthrew the example by denying the use of pure Wine.  
More might be alleged to confute their practices; but others have well dealt therein & our purpose is to handle those things that be positively laid down.  
Wine, this second Element, signifieth the blood of Christ, 
Metonymice.  and offereth it to the eye of Faith: This also we understand to be the Cup figuratively, applied and given to Christ's Disciples for their refreshing, etc. For as wine is to the body, so the blood of Christ is a refreshing to the soul: And whereas Christ took, and gave not only the bread, but also the wine, we learn, That  
Christ is a full Redeemer: 
Doct.  His blood doth purge us from all iniquity. 
1. joh. 1.7.  This is the confession of the four beasts, and four & twenty Elders, who fall down before the Lamb, 
Reu. 5.8.9.  Thou hast redeemed us to God by thy blood, out of every Kindred, and Tongue, and People, and Nation. And so he is an all-sufficient ransom for us, 
1. Tim. 2.6.  of greater power to deliver us from sin, than Adam was to bring us into sin.  
Take notice of the slavery & bondage wherein we were holden as captives; and the fullness of our redemption by Christ will plainly appear.  
First, 
Col. 1.13.  generally we were in bondage to the whole power of darkness, in such a manner, that all our spiritual enemies had command over us.  
Secondly, more particularly we were in bondage: first to sin, for so saith the Apostle, 
Rom. 6. ●6.  His servants we are to whom we obey, whether it be of sin, etc. Again, I am carnal, 
Rom. 7.14.  sold under sin. And S. Peter telleth us of some that Promise others liberty, and are themselves servants of corruption: For (saith he) of whomsoever a man is overcome, 
2 Pet. 2.19.  even unto the same he is in bondage.  
2 We were in bondage to the whole law, which exacted at our hands perfect obedience; but Christ (saith the Apostle) came to redeem them that were under the law. 
Gal. 4.5.   
3 We were slaves to eternal death, as God testified to Adam, In that day that thou shalt eat thereof, 
Gen. 2.17.  thou shalt dye the death: And S. john saith, 
1. joh. 3.14  We know that we are translated from death, etc.  
4 We were in bondage under Satan, so long as we were the children of disobedience, 
Ephe. 2.2.  he wrought in us: 
2. Tim. 2.25  We were in his snare, and taken at his will.  
5 We were slaves to hell and condemnation, being by nature the children of wrath. 
Ephe. 2.3.   
There was never any slavery or bondage like this: The bondage of the Israelites under Pharaoh; 
Exo. 1.11.14.  Of the seventy Kings under Adoni-bezeck; 
judg. 1.7.  Of Samson under the Philistines, 
judge. 16.21.  bound with fetters, and made to grind like a horse; Of Zedekiah under the King of Babel, who put out his eyes, bound him with chatnes, carried him to Babel, 
jer. 52.11.  and put him in prison till the day of his death; and of the believing Christians under the barbarous Turk, 
Metellus Sequanus. Botholome-Casas a Bishop in Spain. Mr. White in his way to the Church. digres. 50.  and bloodsucking Spaniard: these particulars are grievous to be borne, but to this spiritual captivity they are nothing: For in these the very soul is sore vexed. This was our slavery, and from this hath Christ redeemed us, and that not in part, but fully, from the power of darkness unto the light: he gave us the voice of his Gospel to enlighten our understandings, 
Luk. 4.18.  & preached deliverance to us poor captives. 2. He redeemed us from sin unto holiness, 
john 14.  by leaving behind him his comforter in his Disciples, for our instruction, and regenerating us by his blessed Spirit. 3. From the power of the Law; he performed most exact and absolute obedience thereunto. Lastly, from Satan, and eternal death, by paying a price, by giving himself a ransom, by yielding to the death of the Cross, and suffering the sharpest sorrows, and deepest agonies thereupon. Thus Christ jesus by the bruising of his body, and the loss of his blood, is become our perfect and full Redeemer.  
Use 1 1 In that Christ jesus took both bread and wine, did wholly bestow himself, and became our full redeemer: this may teach us worthily to esteem so great a benefit, and to magnify the Name of God, who hath done so great things for us, saying with Zacharie, 
Luk. 1.68.69.  Blessed be the Lord God of Isaael, who hath visited and redeemed his people: And certainly howsoever this benefit be esteemed of carnal men nothing worth, yet they that have once tasted the sweetness thereof, do contemn the wealth of all the world, and count it but dung in comparison of it. And therefore they are careful to stand fast in that liberty wherewith Christ hath made them free, 
Gal. 5.1.  and having once escaped from the filthiness of the world, they are loath to be entangled again therein. 
2. Pet. 2.20   
Use 2 2 This may teach us obedience to our Saviour Christ: He hath bought us with a price, 
1. Cor. 6.20.  let us therefore glorify God in our body, and spirit: Great is the benefit we have received by the shedding of his blood, much duty therefore we own unto him: He hath looked on the poor estate of his servants. Let us therefore with the Prophet David, cry unto him, Behold, 
Ps. 116.16.  I am thy servant, and the son of thine handmaid. He being the spotless and immaculate Lamb, suffered not for himself but for us: Let us therefore carefully avoid sin, 
Gal. 5 24.  and crucify the flesh with the lusts thereof.  
Again, in that Christ took bread, & then wine, both bread and wine. We learn, That  
In Christ is full and perfect nourishment: 
Doctr. 3.  for as bread and wine are the full nourishment of the body, so the body & blood of Christ are the full, and perfect nourishment of the soul of every believer. Hence could the Prophet David say, 
Ps. 114.15.  Bread is given to strengthen the heart, and Wine to nourish it. No man can desire more, this is full nourishment. Wisdom also calleth for the simple, and those that want understanding, Come, I have furnished my Table, 
Pro. 9.2.5.  eat of my bread, and drink of the wine that I have mingled. Here is also full nourishment, and a Table richly furnished with good cheer: But our Saviour who is the wisdom of his Father, in plain terms speaketh of himself, Ho every one that thirsteth, etc. 
Is. 55.1.2.  Why do you spend your money on that which is not bread? Come, buy, and eat that which is good, and let your soul delight itself in fatness, and drink ye of the Cup that I shall give, it shall be be in you a well of water springing up to everlasting life: 
joh. 4.14.  so as you neither shall hunger nor thirst any more. Hear than we see that Christ is perfect nourishment.  
Ob. But how is Christ perfect nourishment, 
Object.  when as they that have tasted of his sweetness, hunger and thirst after him the more?  
I answer, that it is true, the more a man feels Christ, 
Sol.  the more he desires to be possessed of Christ; and the more grace he hath, the less he thinks he hath. But for hunger and thirst, we must understand them, either for want of meat & drink, or as desire after meat and drink: Now he that hath tasted of Christ's merits, and felt the sweetness of his body and blood, shall never hunger and thirst; that is, shall never want, or be so wholly destitute as he was before he tasted, though in the mean time he may be said to hunger and thirst, touching his desire of Christ: and yet no sooner shall he desire, 
Note.  but he shall be relieved and refreshed; for Christ (whom he hath tasted already) shall be in him a Fountain springing, and ready to satisfy him in the midst of his desire.  
1 This may teach us to hunger and thirst after Christ jesus, 
Use 1.  being unto our souls both bread and drink; and to labour for a sense and feeling of both. Men that are punished with penury, and want of food, meat, drink, bread, etc. they are marvelously gripped and pained at the bottom of their stomach, they will not stick to go fare to market to buy their provision; yea, the pain of hunger is so great, that we read of some, who against nature have eaten their own children, and the flesh of their own arms▪ But the truth is, the most of us are not acquainted with this spiritual hunger and thirst: we are like the Gadarens, that would have more swine and hogs, and less of Christ; or like the Israelites, that hunger after the flesh pots of Egypt, the things of this life, worldly meats and drinks, which shall perish with the use thereof; and after riches, and wealth, 
Isa. 5.  how we may join house to house, land to land: If it were not so we should feel the want of Christ our food: we would not loathe it, as the Israelites did their Manna: we would not keep away from it, though it were further off us than it is; we would travail to it, and buy it, seeing it is offered freely without money or money worth. Oh therefore, 
Isa. 55.  if we look to be saved, and to taste how sweet jesus Christ it; let us labour for this hunger and thirst after him: For unless we be touched with the feeling of our own wants: 2. grievously pained for it: 3. and vehemently long after Christ, he will never be our food and nourishment.  
2 This may also serve for the consolation & comfort of God's children, if they ear this bread, 
Use.  and drink this wine; that is, if they be partakers of Christ by faith, than they shall obtain with Christ, all things else; remission of sins, peace of conscience, wealth, length of days, grace, and glory. THey shall drink to satisfy, and shall not return to former drought; for Out of their belly shall flow rivers of water: 
joh. 7.38.  they shall eat, till they be able to say with the holy man, 
Pro. 30.8.  Lord I thank thee, thou hast fed me with food convenient for me: They shall so feed upon Christ, as that there shall be a store-house of food▪ and a fountain of living water within them.  
3 It may be, that sometimes they may find cause to cry with the holy men of God, in the sense of God's wrath, O my leanness, my leanness, I am pained at the very heart! or I am like the drought in Summer, parched as the ground, and scorched for want of moisture! yet here is comfort in this misery, that Christ is in them, their bread & wine, their meat and drink, that they should not perish: he is a fountain & a treasury of living graces, springing up in their hearts, to refresh and revive them. In him dwelleth the fullness of the Godhead bodily, 
Colos. 2.9.10.  and we are complete in him: He is that fountain that shall run out of the house of the Lord, 
joel 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 joy waters out of the wells of consolation. 
Isa. 12.3. joh. 1.16.  In Christ is all fullness, for of him we receive grace for grace: Generally the graces of Regeneration, and in particular all other graces: 1 Peace with God, & ourselves, Rom. 5.1. 2, Entrance, and access unto the Father, Eph. 2.18. 3. The riches of wisdom, and understanding, Eph. 1.8. 4. Consolation, and comfort, 2. Cor. 5. Eternal salvation, Rom. 6.23. In a word, in Christ we are blessed with all spiritual 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 unto us, Wisdom, Righteousness, Sanctification and redemption. 1. Cor. 1.30. All these as food necessary, through Christ come unto all believing Saints, in the midst of all pains and troubles of conscience for their consolation.  
Lastly, in that Christ took bread, and then wine, not leaving the one without the other, but joining both together to make a full Supper, Learn, that  
These two Elements of bread and wine, 
Doct.  must be administered in this holy Supper. For now Christ being to departed from his Disciples, did celebrate his Supper on this manner, delivering both bread and wine, and left himself in this respect a precedent and pattern for his Disciples, and all faithful Ministers, to be followed unto the end of the world. And having commanded and instituted both these, it is not for any one of us to add to, or take from them, or to alter, and change them; The time, or place may be altered for order, or comeliness, but the elements themselves in no wise must be altered.  
Use. Here than we may see a 
Use.  gross abuse of this holy institution among the Papists: these elements of bread and wine, which Christ hath joined together, they have put asunder, denying the wine to the Laiety, and common people; though their Massing Priests receive 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 judged: and secondly, because a Council holden at Constance, did by a public Law forbidden the administration of the Lords Supper to the Lay people under both kinds, when notwithstanding the commandment of Christ is fare otherwise.  
Ob. 
Ob.  But the Papists say, that in receiving of bread, we must consider Christ his blood as in the veins, and therefore when men receive bread signifying the body, they receive blood also contained in the veins thereof.  
Sol. 
Sol.  But I answer; in the Lord's Supper we receive Christ, not as in a manger or walking on the earth, but we receive Christ as nailed on the Cross, his body broken, and his blood poured forth and shed abroad; we must not then receive Christ as whole, but as he is wounded and pierced: and thus we have the blood of Christ, not in the veins, but poured forth, and so it must be received.  
Ob. 
Ob.  but there must be a difference between the Clergy and the Laiety; the Clergy must receive both, but not the Lay people. Sol. 
Sol.  This is false; for in respect of Christ & the covenant, all have equal title and right to him; which maketh the Apostle Paul say, There is neither jew nor Grecian, 
Gal. 3.28.  bond nor free, male nor female, but all are one in Christ jesus: and therefore consequently all, both Minister and people, have an equal right to bread and wine, the signs whereby Christ his body and blood are represented.  
Q. 
Quest.  How differeth this bread and wine from our bread and wine, which we use at our ordinary Tables?  
Sol. 
Sol.  Surely, the difference stands not in the substance, quantity, or quality, but only in the use, and signification, in that these by virtue of God's institution, do (besides their natural use) signify the body and blood of Christ, and are instruments for the conveyance of him unto our souls. Thus much of the elements of Bread and Wine, the matter whereon Christ's Supper was instituted.  
He took bread, etc. 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 pouring, etc. 4. Giving.  
The first action expressed, is taking, He took bread into his hands; 
Doct.  from whence we take notice of the unspeakable love of God towards Mankind, in providing a Mediator and Redeemer for man, being in extreme misery: For by this action of taking Bread and wine, is signied that action of God, the Father, whereby he set apart his Son from all eternity, to be a merciful Mediator betwixt God and man: And for this cause it is said, that God the Father hath sealed him, 
joh. 6.27.  that is, made him fit, authentical & all-sufficient for this office. As money first is sealed, and stamped, & then goeth for payment; so Christ was sealed, stamped, and appointed for this end. This is that inestimable gift of God mentioned by S. john, He gave his only begotten Son; 
joh. 3.16.  that is, he took him, and then gave him for a Mediator, that whosoever believeth in him should not perish, but have everlasting life.  
Thus than we see that God commendeth his love to us, 
Rom. 5.7.8  in giving his Christ to dye for us.  
The ground of this unspeakable love is in God himself: 
Reason  he saw nothing in us that could be the moving cause of this so boundless & bottomless love, but the cause was in himself, and may be his own pleasure, and good will. 
Deut. 7.7.8.  The Lord (saith Moses) did not set his love upon us, or choose us, because we were more in number then any people, etc. but because he loved us.  
Use 1 1. This may teach us to labour that we may be affected with this so immeasurable, infinite, and incomparable love of God the Father, 
Ps. 103.13. Isai 49.15.  fare excelling the love of natural Parents: What father would take his son and give him as a possession to his chiefest friend? But to take his son, his heir, and eldest son; nay, his only Son, and give him to his enemy; yea, to give him to death for his enemy: this is a love beyond all loves, and may astonish all Angels and men. Great was the love of Abraham towards God, that so commanded his natural affections, as to offer up his son Isaac at the commandment of the Lord unto death, having but one son given him by a special favour to comfort his age, and him whom he loved, being virtuous, and religious, when he had no hope to have any more sons, and this being the son of the promise, in whom both himself and the whole world should be saved; that this child should not be banished from him, but put to death and killed, not before his face, but with his own hands; this was a great love for flesh and blood to fall into. But yet fare greater is the love of God towards us, who loving Christ a thousand times more than Abraham could love Isaac, because between heavenly and earthly things there is no comparison, that God (I say) should deliver him up, not to the whip, but to the gibbet; not by commandment as Abraham did, but of his mere and voluntary love; 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 traitors, that would have pulled the Lord out of his own seat: This doth wonderfully set forth the love of God: the fullness of it, and depth of it, being not to be comprehended of all the hearts of men joined in one, though every one of them were wiser than Solomon. Let this love beget love in us again, that there may be a reflection of our love in some measure; we cannot but requite love for love.  
Use 2 2 Seeing God was content to take his Son, to give him, yea, to mark and seal him to become our Saviour: This must teach us to be content to suffer ourselves to be marked and sealed for his glory, and the good of his Church. God set apart and sealed his own Son for our glory, that we might be redeemed from shame, and be glorified in the heavens: Now he asketh nothing at our hands for this his great favour and love, but that we would suffer ourselves to be sealed and marked with the seal and mark of Christianity, and so answerably glorify him, and do good to his Church: In this respect Paul exhorteth us, yea entreateth and beseecheth us to give up our bodies as holy, 
Rom. 12.  and living sacrifices acceptable to God. But notwithstanding all this, it is fare otherwise with most of us; God's seal and mark is wome out, we bear but only the name of Christians, suffering ourselves to be marked & sealed with the marks and seals of the Devil; we abound in most sins, in pride, 
Gal. 5.19.20.21.22.  in vanity of our mind, in self-love, covetousness, drunkenness, ignorance, whoredom, profanation of the Sabbath, lying, swearing, etc. These are the marks of the Devil, and by them will he mark us, as his own for ever, if we do not repent. Oh therefore, if we would avoid his snares, and the eternal torments in hell; if we would be sealed of God unto glory, let us take heed of these marks and seals of the Devil, and receive God's seals of an holy and godly life.  
Use 3 3 Seeing God the Father hath taken, and bestowed his only Son upon us to be our Mediator and redeemer:  
Here than is comfort to those that are redeemed of Christ, notwithstanding all their afflictions, and their tortures for sins: God hath given his Son to the death, that they might live: so as when they offer Christ to him, he cannot but have pity on them. As Pilate presented Christ whipped to the jews, with his Behold the man, to move compassion, so must they present Christ crucified to the Lord, to move his compassion; to them: Behold what thine own hand hath done to thine own son, and say, It is enough. 2 Action, v. 24. He gave thankes. In the Evangelists it is said: He blessed the bread & wine; not that Christ thereby through a secret virtue in himself, did consecrate, and transsubstantiate the bread and wine into his body and blood: but rather the word, Bless, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth signify a prayer, made by Christ, to his Father, for the sanctifying & blessing the significant Creatures that he had in his hand; and his thanksgiving for them, so doth Erasmus turn the words. 
Mat. 26.27 Luk. 22.17  The other Evangelists Matthew and Luke, and so Paul in this place, make the words Blessing, and Giving of thankes to signify the same thing. Much deceived are the Papists, the enemies to sound and saving doctrine, that ground their consecration and means of transubstantiation upon this action of Christ: He gave thankes.  
To give thankes, or to bless God, was a commendable custom of the ancient jews: they gave thankes before and after meat: which custom our Saviour followeth in his Gospel, He took bread, and gave thankes. It is also the use and custom of the neoterical and later jews, 
Rab. Kim.  to call upon God for a blessing upon their Passeover; and of all Christians to desire God to bless the table and the mere thereon; not that any thing is unclean in it own nature, as the Manichees held; or that the evil spirits are mingled among the creatures, 
Orientales et Itali.  as they of the Eastern Country 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 receiving thereof is necessary, that it may be sanctified, and made wholesome for our use, and that we may use them soberly and moderately. Hence we learn, first that, 
Doct.   
It is the duty of Christians to supplicate, and make requests to God for a blessing upon the Sacrament, or any creature they are about to receive and taste. Our Saviour would not venture upon his Supper, till such time as he had desired of God a blessing upon it, for that use he instituted it. And it may be gathered from Paul's words, The Cup of Blessing which we bless, 
1. Cor. 10.16.  etc. 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 we must call upon God for a blessing: It is not for us to eat our meat till we desire God first to sanctify it. The people of Israel would not eat till Samuel came to bless the Sacrifice: 
1. Sam. 9.13  And the Apostle saith, that Every thing is sanctified by the word and prayer. 
1. Tim. 4.5.   
The reason of it is because without the blessing of the Lord upon the blessing of the Lord upon the Creature, 
Reason.  a secret curse goeth with it, which sticks as close unto it, as the Leprosy unto Gehazi; and maketh all fullness to become a preparing of them that are full to the day of slaughter: 
jer. 12.3.  Albeit things increase upon them as they would, yet their fullness becometh a very poison to them, their very ease slayeth them, and their prosperity destroyeth them. 
Pro. 1.32.   
Ob. But I see such as use neither prayer nor supplication, 
Ob.  nor any good means, prosper; and all their estate by robbing, stealing, oppressing, usury, gaming, false wares, or false weights, yea all Creatures that are in their hands, seem to be sanctified of God, and to have power in them unto such persons: or else how could they live by them?  
We must distinguish between the things themselves; 
Sol.  and the manner of possessing, and enjoying of them; the Creatures themselves by a general word of God are sanctified, and set apart by God to feed, and maintain good and bad, aswell the wicked as the godly: even as the Sun, and rain, shines, and falls upon the just, and unjust; the wickedness of a particular person cannot alter Gods general decree. But if we consider the manner of possessing, and enjoying the Creatures, that is not sanctified: because the person is not in Christ, who restores our right unto us, and then he is but an usurper, and bankrupt that possesseth the Creatures, but hath no right thereunto. 2. As his person, so his course is accused; for the only way to get a blessing from God on the Creatures, is to use God's means, who hath commanded to seek unto him for it. 3. Though he hath the Creatures, yet if God's word proceed not out of his mouth to sanctify them, they will rather become his death then life; his bread shall be as poison, and ratsbane within his bowels, be-because he possesseth it without God's promise and blessing.  
How can that be, 
Ob.  I never saw any such thing?  
Many poisons are long a working, 
Sol.  but the end of such is death, and the more slowly they work, they more slily, and certainly they kill.  
And if the Lord doth not invert the order that he hath set in nature, by cursing the particular Creature, be sure he hath in his justice reserved a curse for the unjust person, and he shall not avoid it.  
Use 1 1. This may serve to reprove such as rush upon the Lord's Supper without prayer to the Lord for a blessing upon it; they may receive the outward elements of bread and wine, to heap upon them temporal judgements in this life, & without repentance eternal punishments in the life to come; but the Lord jesus they can never receive. Whatsoever is blessed unto any man, must first be sanctified by the word and prayer, and so must this Sacrament: otherwise it turneth to the condemnation of the unworthy receiver. 2. All those may be justly taxed that fall upon their meat and drink, and forget to call upon God by prayer to sanctify them: It might be just with the Lord, that these Creatures should either choke them, or poison them; to teach all, and every ravenous, and unmannerly person, to remember his duty in this kind. But let them scorn the practice of prayer to God in this case, and be ashamed of such an heavenly duty; yet I dare be bold to tell them from the words of the Apostle, that all things shallbe unto them impure and unclean: 
Tit. 1.15.  they may receive the Creatures only as the fruits of Gods general providence, and power, whereby he sustaineth them, the bruit beasts, the senseless Creatures, nay the very substance of the devils themselves: But not as the gifts of God in Christ a provident Father, nor as tokens of his special love; and therefore although the wicked man, and oppressing Tyrant bear himself upon the love of God, because all things succeed with him, and he thrives in his projects, yet in truth he hath no more cause, than the devil himself hath, because he is the God of the world, and Prince of the air, mightily ruling in such disobedient children: nay he may have bread, and yet want the staff of bread; put on , but not be warm; get riches, but want the fruition; earn wages, but put them into a broken bag; 
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 he may be smitten with an exceeding plague. 
Nu. 11.33.   
Use 2 2. This may teach us to importune the Lord with our prayers, for a blessing upon his Creatures when they are before us; for if we regard the means, more than God's blessing upon the means, and so morning & evening, and upon all occasions (when the Creature is offered) neglect our duty, the Lord may lay a sensible curse upon our persons and estates, either in our own time, or in the time of our heirs, and take away from us the comfort of his Creatures.  
Oh therefore let us consider that God's blessing maketh rich, 
Pro. 10.22.  that it giveth well-being to our souls, a comfortable use of all God's Creatures; that it giveth force and virtue to the Creature, and is the prop and stay of both soul and body; and then we cannot but move God by our prayers, and make our supplications and requests daily known unto him. 
Phil. 4.6.   
He gave thankes. Here learn again, That  
Thanksgiving is a service, that Christians own unto God. 
Doct.  This is manifest in the word of God, 1. by Testimonies; 2. by Examples. 1. by Testimonies, Let us offer the sacrifice of praise always to God: 
Heb. 13.15  
Psal. 147.1.  It is a pleasant thing, and praise is comely: 
Psa. 33.1.  It becometh upright men to be thankful: 
Phil. 4.6.  Let your requests be showed unto God in prayer and supplication, with giving of thanks: In all things give thanks, 
1. Thes. 5.18.  etc. 2. By Examples, Melchizedeck after Abraham's victory slacked not this service, 
Gen. 14.20  but gave thankes unto God: 
Exod. 15.1  Moses composed a song after the deliverance of the Israelites from the Egyptians, and out of the Red sea. Deborah and Barak gave thanks to God when Sisera was overthrown. 
judg. 5.1. 1 Sam. 2.2.  Hannah praised God for her son: 
Isa. 38.9.  and Hezekiah also, for his delivery from the gates of death. 
jonas. 2.9.  jonas sacrificed to the Lord with the voice of thanksgiving, according to that he had vowed: and the Samaritan returned back to give God thankes. 
Luk. 17.15  All these show clearly, how requisite this service of thanksgiving unto God is, if either we will hearken to the testimonies and exhortations of the holy Ghost, or do as we have the Saints of God, or our blessed Saviour for example. Reasons of this point.  
Reas. 1 1 It is a seemly thing to give thankes, 
Psal. 92.1.  and a good thing to praise God's Name, as the Prophet saith.  
Reas. 2 2 It is all that God requires at our hands, 
Psa. 116.12 13.  and all that we are able to do, and yet as little as we can do.  
Reas. 3 3 It is God's Commandment, Call upon me, 
Psa. 50.15.  etc. I will deliver thee, and thou shalt glorify 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 thyself, thou shalt bless the Lord thy God.  
Reas. 4 4 To give thanks is pleasing to the Lord; satisfieth and contenteth him for blessings received, and is a means to provoke him unto further liberality.  
Use 1 Use 1. This than may reprove two sorts of people; 1. Those that are altogether unthankful. 2. Those that give thanks negligently, and after a slovenly manner, or for things that are sins, and not thanks-worthy.  
1 Here are reproved all unthankful persons: 
Luk. 71.8  Such when they are any way pinched, they can crave at the hands of God for present help, but when they have gotten their desires, they are like the nine Lepers, that went away unthankful. Men can receive multitude of mercies, and pay never a dram of thankes; as if God by duty were bound to give them gifts, and they by a kind of lordliness should forget him; in so much, that nowadays it is come to pass, that some sit down to their tables like bruit beasts, and so rise up again, never considering the Author of their meat and drink, and the service and debt they own for them. Others, in steed of thankes, diminish and lessen the worth of God's blessings, as the Israelites who despised the good and pleasant land. 
Psal. 106.24.  Others pass by the favours of God, and never take notice of them, as of God's favours, but rather as gifts of Nature: so do all Atheists, and Naturalists. Others account Gods blessings as curses unto them; many wicked fathers when their children (who are Gods blessings) will not do as they would have them, are ready to say, they are curses and plagues to them: and so do many masters speak of their Servants, and their Cattles. The Israelites, whom God wonderfully blessed, when the least danger appeared unto them, made no reckoning of God's blessings, but esteemed death better in Egypt, 
Exod. 16.3  than life in the wilderness under God's protection. And now many accuse the preaching of God's true Word, as the seed of sedition, and the cause of division, and say, That there was never good world since so much preaching came in.  
If this sin of unthankfulness may be charged upon any people, than most of all upon us, to whom God hath been richest in bountiful bestowing of his favours: He hath been with us early and late; 
Lam. 3.23  he hath renewed his mercies every morning upon us; he hath given us gifts private, public, secret, open, at home, and abroad, in company, and alone, natural, spiritual, temporal, political, etc. But what have we rendered unto the Lord for all these his benefits? Alas, we have been unmindful of the Lords goodness, 
1 Chro. 32.25.  and according to the reward bestowed: The song of praise and thanksgiving is either as a strange and dainty song unto us, which we cannot tune; or an harsh and unpleasant song, wherein we have no delight.  
Secondly, such may justly be reproved, who give thankes formally, carelessly, or sinfully, Some give thankes, not unto God, but unto some Saints, as the Papists. Some give thanks to God, as women when they meet together do, for other men's children; You have a fair 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 give thanks to God for his blessings, but with all they run a large discourse of themselves, I thank God for it; but if I had not laboured hard for it, & taken great pains about it, I could never have compassed 〈◊〉. These sacrifice to their nets. 
Hab. 1.16.   
Some give thankes after the fashion of little children, who as they must be called upon to say, I thank you, or to make a ●egge: so when they do it, it is 〈◊〉 a kind of haste, with a look another way, as having more mind of their play, then of their thankes. Some thank God for that they never had; such be the boasting Hypocrites, that say they are holier than other men: such were the Pharises, I thank God I am no extortioner, unjust, etc. 
Luk. 18.11  They praise God with their lips, but their hearts are fare off. Some thank God for that which he ever punished in whom he found it; namely, for their wicked practices: as the adulterer, he giveth thankes when he hath satisfied his lust; and so doth the thief when he hath obtained his prey, etc.  
Some give thankes for their salvation, but they must merit it, and win it by their works; these are the Papists, that give thankes to God for that which they do themselves; This is needless: and some give 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 Commandments, and the Creed, that have not a word of prayer in them. All these are cold, superficial, and sinful thanks, and the Lord taketh no delight in them.  
Use 2 2 This may teach us to fall into a ferious consideration of God's favour towards us, that so we may provoke our souls to say with David, My soul, praise thou the Lord, 
Psal. 103.1  and all that is within me, praise his holy Name. And that we might be stirred up to this duty, let us take notice of these means:  
1 The mercies of God in all their ranks, spiritual, temporal, natural, civil, public, private, etc. and thou shalt find the least of them immeasurable, and of an infinite price. Thus did the Prophet, he set a price upon God's mercies as fare as he could dive into them; but when he could not reach to the bottom of the least of God's mercies in particular towards himself, than he breaks out into these gratulatory terms: What shall I give unto the Lord for all his benefits towards me? 
Psa. 119.12.13.14.  I will take the cup of salvation, and will call upon the Name of the Lord, I will pay my vows, etc.  
2 Remember thyself, how miserable thou art without God's favour, and mercy: and how soon (if thou art in health, wealth, strength, etc.) thou mayst be deprived, and le●t destitute through ingratitude.  
3 Consider thou art not worthy the least of God's mercies, as jacob did, Lord I am less than the least of all thy mercies, 
Gen. 32.10  and loving kindnesses thou hast shown me. We cannot merit any mercy.  
4 Consider God's readiness to give, when we call in our present exigents and wants, if we demand, and call in faith without wavering: Let us all consider these things aright, and we shall find them to be good helps unto us for the praising of God.  
To conclude, seeing God at this time offereth his Son Christ to our souls to taste, and feed upon by faith, in whom is wrapped the whole storehouse of God's favours, and mercies: let this especially, yea more than all other mercies of the Lord, provoke our thankfulness unto him. It is the greatest gift that ever God vouchsafed to give, and therefore requireth our greatest thanks, and praises to the Lord.  
3 Action, He broke the bread, and poured the wine: some understand this to be the distribution of the signs; but surely it it is otherwise, for he did first break the bread, and then pour the wine, that he might fitly distribute the parts. But to let pass this error, and that of the Papists, 
The Decree of Pope Sergius, Anno 700.  who make a threefold partition in the breaking of bread; giving, and offering the first to God and the Saints; the second to those that are among them; and the third to the sick, when their necessity requireth: we will handle this Doctrine from this, that Christ broke bread, and poured wine, That  
Christ took not only our nature upon him, 
Doct.  but he also suffered death for us; his body was broken, and his blood shed, as appears by the signs of them; he broke bread, and poured wine. 
Isa. 53.5.  He was wounded for our transgressions, and broken for our sins: and again, 
Ephe. 1.7. Heb. 9.12. 1. Pet. 1.19.  Without shedding of his blood, no remission of sins: and, By his blood is obtained eternal redemption for us. Bitter and vehement were those tortures and pangs that Christ suffered, as may appear in diverse respects.  
First, in respect of the burden of the sins of all believers, yea, of all the whole world, that was laid upon his back at the same time: if the Prophet David complain of his grovelling, that he went as a man crooked under his own particular sins, 
Isa. 53.5.9. 2. Cor. 5.21 Heb. 9.14. 1. Pet. 2.24  how much more might our Saviour complain, when not his own sins, for he was innocent, but the sins of all the world were upon his back at once?  
2 In respect of those unworthy things, that he suffered. 1. All sorts of men had a fling at him, Prince and people, jew and Gentile, male and female, strangers, and his acquaintance, his friends forsook him, 
Mat. 26.56  and fled: his good name was wounded with blasphemies, and his person rewarded with shameful indignities; the high Priests scoffed, the passengers wagged their head, the soldiers flouted him, nay, the very Thief on the cross, could with his last breath blaspheme him.  
2 All the senses and members of his body suffered: his head was wounded with a crown of thorns: his face was defiled with the filthy spittings of the jews: his eyes were darkened and dimmed to behold the cruelties of his tormentors: his ears were wounded to hear their curses and blasphemies: His mouth was put out of taste with gall and vinegar: his hands and his feet were digged with nails his sides and his heart were pierced with a spear.  
3. All wrong was offered to him, the soldiers stripped him of his apparel, and shared them before his face, 
Mat. 28.41 & 39.40.  in stead whereof they clothed him with scornful kingly robes, a reed was put into his hand in stead of a Sceptre, vinegar mixed with gall was given him to drink, and he was led away as a sheep to the slaughter, where between two thiefs, as the chief of all sinners, he was crucified.  
3. In respect of the death and passion itself, which was ever accounted, shameful, accursed, painful. Shameful, because it was ever inflicted upon servants, and slaves, and such as had dishonested their kindred by vile, and outrageous offences. Accursed, 
Deu. 21.23 Gal. 3.13.  because God himself did brand it with a curse, as a spectacle of horrible malediction: Painful, because thereon he was racked, torn, & his joints stretched: besides his suffering continued, for leisurely by little, and little, and with much lingering (the blood distilling out of the wounds of his hands and feet, and other parts of his body that were pierced with a spear;) and amidst most horrible pain of hunger, and thirst, he finished his life.  
4. In respect of his conflict, and his wrestling with God's wrath. He trod the winepress of his fierceness, and wrath of the Almighty God: By reason whereof, 1. 
Lu. 22.44.  He sweat drops of blood, that tricked down to the ground: 2. He made strong cries to his Father, that if it were possible, the Cup might pass from him: 3. An Angel was sent from heaven to comfort him. 
Luk. 22.43  4. He inwardly felt that which made all the rest seem nothing in comparison of it, namely his heart surprised with a sudden fear, that God had forsaken him: 
Mat. 27.46  My God, my God, why hast thou forsaken me? Thus the Son of God suffered unsufferable pains, and torments: when he was thus punished both in soul, 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 Evangelist, than a Prophet: The Prophet Zacharie maketh mention of the piercing of his side: 
Zac. 12.10.  And the Prophet David doth in a most lively manner express the malicious hatred, the profane scoffs, the biting taunts of beholders, the cruel piercing of his hands and feet, 
Psal. 22.8.16.17.18.  the vehement straining of his body, that the bones might be numbered; the parting of his garments, and the casting lots for his seamelesse coat.  
Reas. 2 2. That the shadows of the types might be removed, as that of Isaac, 
Gen. 22.6.  carrying the wood, bound, stripped and laid upon the altar; and that of the brazen serpent which Moses erected in the wilderness. 
Num. 21.8.   
Reas. 3 3. That he might be our redeemer, and deliver us from the curse. If he had not shed his blood, and been wounded for us, sin would have stuck as fast upon us as flesh to the bone, and eternal death should have been our wages.  
4. That he might be a pattern to all godly men, Reas. 4 who are willing to suffer for his sake, never to fear any kind of death, seeing he himself did undergo such a death as was most ignominious, shameful, accursed, painful, and grievous. Surely this was it that made all holy Martyrs to endure all kind of punishments, that the wicked Tyrants and instruments of the devil could lay upon them: some of the godly had trials of mockings, 
Herald 11.35.36. etc.  scorn, bonds, and imprisonment; others were stoned, others sawn asunder, others slain with the sword, etc. Yet they remained patiented in all these for Christ's sake, and were boldened through him to say with Ignatius, Come fire, cross, wild beasts, 
Euseb. hist. Eccle. lib. 8. Chap. 7.  slaughter, tearing of bones, dismembering the parts of my body: yea, let all the torments of the devil rush upon me, so I may enjoy Christ: better for me to be a Martyr then a Monarch, my love is crucified.  
Use 1 1. This may confute the Papists that hold Christ's passion of small worth without their own sufferings, merits and satisfactions; they say, it serveth only to take away original sin, but as for other sins they must be put away by the sacrifice of the mass, their merits, and sufferings▪ Oh blasphemy, intolerable, and most derogatory from the merits of Christ's passion.  
Ob. Did not Paul say of himself, 
" Ob.  I rejoice in my sufferings for you, 
Col. 1.24.  and fulfil the rest of the afflictions of Christ in my flesh for his body's sake, which is the Church? Here the Apostle suffered for the Church.  
Sol. Such sense, 
Sol.  and meaning cannot be gathered from this place, as they have devised: so● first, if it should be said, that the Apostle Paul fulfilled all the rest of Christ his afflictions, as if some part of them had not been fulfilled in Christ, than this would follow. That something was wanting in Christ's passion, and so the price of our Redemption was not fully paid: This is an absurdity; the meaning is rather this: He fulfilled the rest of Christ's afflictions: That is, he suffered with Christ, not equally nor as Christ did, nor yet to add anything to Christ his afflictions, 
Phil. 3.10.  but to show the fellowship of his afflictions: 
Copula ponitur vice causalis. Cal.  And that in all his troubles and sufferings he had Christ as a companion to bear a part with him: this is that the Apostle saith in divers places, 
Rom. 8.17.  If we suffer with him, we shall be glorified with him. Whatsoever our sufferings are, we do not suffer alone, but Christ suffereth with us: And in another place, 
2. Cor. 1.5.  The sufferings of Christ abound in us. Our sufferings are not ours alone, but they are Christ's as well as ours: By this that hath been spoken we 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 laid upon them by others, 
Flagellarij.  but by themselves in their scourge, whip, beat, etc. yet they shall do them no good: 
Rom. 8.18.  I account the afflictions of this present time are not worthy of the glory which shall be showed unto us. Let us therefore cast off this cursed doctrine of the enemies of God, and rely upon Christ's passion and sufferings, acknowledging with the blessed Martyr: None but Christ, 
Martyr Lambert.  none but Christ.  
Use 2 Use 2. This aught to break, and bruise all our hearts with godly sorrow for our sins: If Christ was grieved and broken for man's cause (being free from sin himself,) much more ought we to be grieved and broken in heart for our sins, 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 sin, make a spot, and pastime of sin, but mourn and lament for sin. The Prophet Zacharie tells us that the Church shall mourn for Christ: 
Zac. 12.10.12.  They shall look upon him whom they have pierced, and lament for him, as a father for his first borne; and mourning shall be in jerusalem like that of Hadadrimmon in the valley of Megiddo: not for fear of punishment, hell, and destruction, but for sins whereby we have pierced and wounded our most blessed Saviour. At his passion the Sun, Moon, and earth seemed to relent; how can we then to whom all the benefits of his passion redounded, be so hardened in heart like brass, but be touched with compunction? Oh then let it prick us at the very heart to see him lie grovelling on the ground in a bloody sweat; and let our hearts rise up within us at the committing of the least sin whatsoever, which hath cast him into so strange an Agony and pain.  
Use 3 Use 3. This must teach us to endure many hardshipps willingly, and readily for his sake; if we will be Christ's disciples, 
Mat. 10.38. Luk. 9.23.  we must take up our cross and follow him: If the Author and Prince of our salvation was consecrated by afflictions, 
Luk. 24.26.  ought not Christ to suffer these things, and so to enter into his glory? Then ought not we to think strange of sufferings as if some new thing happened to us; 
1. Pet. 4.12  but we must submit ourselves to the whip and scourge, as the Lords appointment, and so enter into fellowship of Christ's kingdom: our Saviour hath drunk to us in the cup of his passion, 
Mat. 20.22  (as he said to the two sons of Zebedeus) and we must pledge him when occasion is offered, For unto us it is given, 
Phil. 1.29.  that not only we should believe in him, but also suffer for his sake.  
4. Action, he gave the bread and wine, intimated and gathered from hence, that he said, Take. He gave the bread and wine, and kept them not back as the Papists do, whose Priests stand all alone at the Altar, and ●ate, and devour all alone by themselves. And that which he did give it was willingly, and with a free heart, no constraint egging and constraining him thereto. And in that Christ did thus willingly give himself, we may observe, 
Doct.  That Christ's suffering was a free will offering: 
Isay. 53.10  He made his soul an offering for sin, and himself of no reputation, 
Phil. 2.7.8.  in that he humbled himself, and became obedient unto the death of the Cross. And he testifieth of himself, No man taketh my life from me, but I lay it down of myself. 
joh. 10.18.  This willing Sacrifice may be so noted by these circumstances. 1. When the time was at hand that he should suffer, he tells his Disciples that he must go to jerusalem, & many things must be laid to his charge, which he must suffer there. Peter wished him never to suffer any thing, but to favour himself; for which labour, he called Peter, Satan, Get thee behind me Satan. 2. When he was at jerusalem, he never went about to withdraw himself from the jews, as he had formerly done, nor to seek starting hoses to hide his head in; but he went to his accustomed place of prayer, a little beyond the brook Cedron, 
joh. 18.1.2  which place judas knew well. 3. When judas, and all his rout came to apprehend him, although they see his power in casting them all to the ground, yet he resisted not, but offered himself unto them, saying, 
&. v. 3.4.5.  Whom seek ye? who made him this answer, jesus of Nazareth, and he replied, I am he.  
4. When he was brought before the judge, he denied no part of the truth, but as one willing to yield his life into their hands, witnessed a good confession before Pontius Pilate. 
1. Tim. 6.13  5. Lastly, when he was brought to the place of execution, it is said of him, that he sent out his soul, and gave up his spirit. All these testify this truth, That Christ's passion was a free and an acceptable sacrifice, as God gave him willingly, so as willingly did he bestow himself.  
Use 1 1. As this may serve to overthrew the idol sacrifice of the Mass, so it may justly confute the Mass mongers, and sacrificing Priests, who are drawn to the Altar, as the swine to the sty. Christ gave himself freely: but they will not give their breaden God, except they be hired: They will neither say Mass nor sacrifice for any man without money, according to the proverb, No penny, no Pater noster: 
Quid non Regina pecunia donat?  The souls in Purgatory that imaginary fire, wherein conceitedly they are tormented, and endure shadowed pains, cannot be released without money: if that be present, all things shall be current; if that be wanting, their sacrifice of the Mass will do no good.  
Use 2 2. This may serve to commend unto us the exceeding love of our Saviour Christ: greater love than this hath no man, then when a man bestoweth his life for his friends. 
joh. 15.13.  No man is able to express this love of our Saviour, that so willingly he would lay down his life for us, yea for us that were his enemies. 
Rom. 5.8.  We read of certain men, that through their love to particular places and people, have laid down their lives, as of M. Curtius that cast himself into a dangerous lake for his Country's sake; as of Codrus the King of the Athenians, who offered himself to the swords of his enemies, for the preservation of his Kingdom: As of Decius the consul that devoted himself to death for the Roman army: These testimonies are something, yet nothing in comparison of Christ; they died for a few people, he for the whole world; they died not merely out of love, but for vain glory; he willingly, and lovingly, without all respect of ambition: they died for their Country, and friends, he for his adversaries, and foes: they died men full of sin, he without any sin of his own. Oh then admire this unspeakable love of Christ! the like we never heard of, that a man out of his tendet love to his friends, yea to his enemies, should shed the best blood in his heart, which here Christ hath done for us.  
3 The consideration of this love of Christ should teach us, in token of thankfulness, to love him again, by offering up unto him our bodies, and souls as acceptable services. This was Paul's practice, 
Gal. 2.20.  In that that I now live in the flesh, I live by the faith in the Son of God, who hath loved me, and given himself for me. Thereby giving us to understand, that the greatest and strongest reason why we should live to the Son of God, is this; because he hath loved us, and given himself for us; yea we should hereby learn to give relief to the poor, and help them that stand in need of us. Thus much of Christ's actions.  
Take, eat, drink, etc. Now follow the words of our Saviour Christ to his Disciples. In which observe the actions of receivers, and the persons whom Christ admitted to receive: The Actions, Take, etc. The persons, Ye.  
Take and eat,] From the manner of Christ's speech used in this place, we learn, That  
It is not left a thing indifferent to come unto this holy Table: 
Doct.  so as we may at our own pleasure come, and at our own pleasure again absent ourselves from communicating at this holy feast with God's Saints.  
Reas. 1 1 For it is commanded, Take ye, etc. Now every commandment of the moral Law binds the conscience to obedience; even so this commandment of our Saviour Christ (which is indeed a special part of God's worship, included in the second and fourth commandment of the moral Law) is to be obeyed, unless a man be prevented by sickness, or be deprived of fit opportunity, by reason of persecution or imprisonment, etc.  
Reas. 2 2 As it is necessary in regard of Christ's commandment, so also in respect of the great fruit and profit it brings to the Communicants; for this Supper (as in part we have heard) was ordained for these two reasons: 1. As a mother having brought forth a little infant, doth not forsake it, but nurseth and bringeth it up: so Christ having initiated us, and brought us into the Church by baptism, a pledge of our spiritual new birth, and initiation and entrance into his Kingdom, doth not leave us there, but hath instituted his holy Supper, to the end, that we 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 unto us by the preaching of his Gospel, yet there are notable points in this Supper especially to be observed: 1. In the Ministry of the Word, God speaketh generally to all, Repent, and believe, and so be saved: But in this Sacrament he speaketh in particular, & directeth his promise (as it were by name) to every Communicant: This is my body to thee; as thou tastest the bread and wine, so assuredly thou shalt taste and receive Christ by faith in him. 2. God is not herewith contented, but furthermore with this his promise, for the further confirmation of their faith, he giveth them the outward Elements of bread and wine, to be visible pledges of the ratification of his promise, saying to every Communicant, Take thou, eat thou, etc.  
2 By receiving this Sacrament, and presenting ourselves thereunto, we make (as it were) a public protestation, that we have no fellowship with Idolatours, Heretics, Atheists, profane and  persons of this world; but that we take ourselves to be the children of God, and have fellowship with Christ; unity, love, and friendship one with another.  
Use 1 This may serve to confute the Papists, that hold and say, Easter is the time when the common people should come flocking together to receive the Sacrament; 
Pope Zepherinus institution and command.  or to speak in their own phrase, to take their Hushell, or to receive their Maker: The Priest he persuades the simple people, that it is neither necessary nor fit for them to receive often; and all, that he might fill his own paunch, 
jude 12.  and glut himself: This is contrary to Christ's institution, and the practice of the Primitive Church: 
Act. 2.46. & 20.7.  The Apostles broke bread every Sabbath day. Yea it is contrary to the Decree of their Bishops; 
Durand. in Ration. Di. office lib. 4.  For Pope Fabian commanded, that the Sacrament of the Lords Supper should be received thrice every year; at Easter, Whitsuntide, and Christ's Nativity. And the Council of Agatha, 
Stella.  decreed; that whosoever did not receive thrice every year, should not be accounted a Catholic.  
Use 2 2 This may reprove those that receive the Lords Supper seldom, especially such as are able to examine themselves, or at least, are of years sufficient to be examined and instructed of others: These are carelessly negligent, and voluntarily absent themselves from this holy communion. Others there be, that are at variance with their neighbours, they cannot find in their hearts to forgive those injuries that are done against them; they mind, and purpose to be revenged, and therefore they keep away from receiving. Others have taken a journey, or a piece of work in hand, against the next Sabbath day, which they promised to do for a friend; and therefore they cannot receive Well, these, and such like people commit an horrible sin, they transgress God's commandment, they deprive themselves of that special assurance of Grace, which God offereth in this Sacrament; they are offensive to God's Saints, and labour what they can to cut themselves off from union with Christ, and fellowship with his Saints. That man that went a journey, 
Num. 9.13  and neglected to keep the Passeover, was cut off from the people: so may the Lord deal with all such as willingly and wittingly absent themselves from this royal banquet.  
Oh therefore, it standeth us in hand to receive, whensoever just occasion is offered: with what alacrity and cheerfulness do little children take their paps? how hard do they suck? With no less desire let us come unto this table, and unto the spiritual pap of this cup; yea, with a greater and more fervent desire, as sucking babes; let us suck the grace of the Spirit: let this be our only sorrow, our only grief, if we be deprived of this food. Receive that daily, which may profit thee daily, (saith one) and so live, that thou mayst deserve to receive it daily. 
Ambros. lib. 5. de Sacran.   
Take, eat, drink.] Christ did not as popish Priests do, thrust the bread, and cram it into the mouths of Communicants, 
The decree of the Council at Rotomag.  as though they were either so foolish or childish, that they could not put mere in their own mouth; or so filthy and impure, that it may seem a thing altogether unworthy, and intolerable, that a mystery so holy and so divine, should be handled with the hands of impure and unholy persons; But Christ gave it into the hands of his Disciples, and they took it with their hands: No mavell of this Popish trick, seeing that their Laws forbidden any of the Laity to take the Lords Supper, 
Durand. lib. 3. diu. office  unless he be free from lying with his wife three or four days before, and so shall continue five or seven days after.  
2 Christ said, Take, eat, and drink ye 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 under lock and key, that no evil should happen unto it (that the Laity should not receive it: 
Beatus Rhenanus in annot. lib. Tertul. de Corona militis. ) or else he hangeth it up in a pixe, or a box, that it might be reserved as a necessary victual for them that go out of this world. But oftentimes, it hangeth so long there, that it mouldeth, rotteth, stinketh, and breedeth worms in it; in so much, that according to the Pope's decree, he is compelled to burn it, and reverendly to bury the ashes thereof under the Altar, in the holy place.  
3 Christ saith, Take, eat, drink) he saith not, as the Priest saith, Take, and show it to the people, Heave it above your heads, Carry it like a puppet, or a Pageant in your processions. Well therefore did one say; 
Erasmus.  Christ is in the Sacrament under the manner of meat, that it should be received with great purity of mind: not that it should be showed abroad, or carried abroad in plays & common pomps or pastimes, or yet borne about the fields on horseback. This was not the custom in the primitive Church: But in this point the foolish fantasies of the common people, have been too much followed.  
4 Christ saith, Take, eat, drink) he did not heave up the bread, and the Chalice, as the Priest doth, saying, Behold your Maker, down upon your knees, worship him, reverence him, call upon him, offer Sacrifice unto him, and give him thanks. But we need not marvel at this blind devotion of the people, when the words of the Sacrificer (as we read in the Canon of the Mass) are on this manner, I worship thee, I glorify thee, I praise, and pray thee with the whole intent of my mind, etc. This course is against the words and commandment of God, 
Deut. 6.13 Isa. 42.8. Mat. 4.10.  who calleth for worship, praise, divine service, and adoration to be given unto himself, and not to an Image, or bread in this Sacrament: No man is so foolish to worship the humane nature of Christ for his divine nature, nor to worship the bread and wine in stead of Christ.  
5 Christ saith, Take ye, and drink ye all of this) Christ did not give to one alone, that he should eat and drink for all the rest; but the Priest he eateth and drinketh up all alone, and giveth no man part with him; making the simple people believe that his eating and drinking alone without any participation to others, doth no less profit them that are present, yea, them that are absent (whether they be Kings, Popes, Bishops, Travellers, Mariners, sick, dead, prisoners, etc.) then if they themselves did eat and drink the Lords Supper. But if the righteous man shall live by his own faith, 
Hab. 2.4.  and not by the faith of another man: 
2. Cor. 5.10  if every one shall receive according to that which he hath wrought in his body: if every man shall render an account to God for himself: 
Rom. 14.12  if every man shall receive his reward according to his labour: 
Gal. 6.4.5.  and not according to another man's labour: if every man's own work shall follow him, 
Reu. 14.12  and not another man's work, than every man's particular receiving of the Sacrament shall profit him, and not the receiving of it by another. Surely, as every one is bound to receive Baptism for himself, so he is bound to take the Lords Supper for himself, that he may truly and profitably through his own faith, apply unto himself the merits, and benefits of the passion, and death of Christ. By this dealing of the Masspriests the poor, and simple people are hungerbitten, and deprived of the means of salvation, but themselves are grown up exceeding great, proud, and rich. And although they have blinded the eyes of the people, holding them in ignorance through this injustice, and outrageous sea of Monkish superstition, yet they have run contrary to Christ's institution; and therefore they may look for no other but eternal destruction, and that the blood of all the say people shall be laid to their charge. Thus by removal of these superstitious tricks of the Papists (which secretly, and by wring, and wresting they gather from these words of our Saviour) a plainer path, and entrance is made for us to speak of that which followeth.  
Take ye.) First to speak of the persons, that were admitted to be partakers of this Sacrament, they were Christ's faithful, and sanctified disciples; take ye, saith he, speaking to them alone. Hence note, That  
A Minister is not to admit every one to this Sacrament: 
Doctr.  but there must be a special separation on of Atheists, profane, and open offenders, from holy, godly, and religious professors: of open and manifest Hypocrites, who profess in word, and deny God and his truth in their lives, from sound, and sincere-hearted Christians. This commandment is directed to the faithful servants of God only, not to the profane, and . And this separation hath been from the beginning: Adam in Paradise had the covenant of God, and was admitted to the seals of the covenant, namely the two Sacraments, 
Gen. 2.  the tree of life in the midst of the garden, and the tree of knowledge of good, and evil: but Adam after he had fallen, the Lord separated him from the covenant, and the seals thereof. So Cain after he had slain his brother Abel, was put from the Lords face, 
Gen. 4.12 16.  that is, he was severed from the place of God's presence, where God especially manifested himself unto his servants in his service, honour and worship; and for this cause the Lord commanded that none should be admitted unto the Passeover (the same unto the jews, 
Num. 9.13 Leu. 10.10.  which this Sacrament is unto us) being unclean.  
The reason of this is plain; 
Reason.  we see a mortal Prince will not entertain, or admit of every one to his Table, especially of his enemy; but his steward hath charge, and authority (if any dare be so impudent to bid themselves &c.) to give them the repulse; even so we must not think, that the immortal Prince, the God of heaven and earth, will admit of every ghost unto his Table, but hath given commandment to his stewards, even all his faithful Ministers to weed out the refuse, & profane persons, and as the Prophet saith, 
jer. 15.19.  to separate the precious from the vile.  
Use 1 1. This condemneth the Papists, who put no man back from their Mass, though never so , wicked, and of evil report; but allure, invite, bid, and admit of all that come, be they never so corrupt, in life, and doctrine; as worshippers of Images, lovers of pleasure, more than of God, enemies of piety, proud men, unfaithful, Usurers, Murderers, Tyrants, Hypocrites, Whoremongers, Swenters, Liars, Slanderers, and such as are given to Drunkenness, Bibbing, Feasting, Gluttony, etc. And whom not? that this proverb may be found no less true, then old, Like will to like. Thus the Popist Priests without all consideration, deliver the most holy mysteries of the body & blood of Christ, (which the ancient Fathers gave to none, but to those that were replenished with the knowledge of God's will, in all wisdom, & spiritual understanding) to them that are defiled with all kind of sin, & abominations. 2. Every Minister must hence learn his duty: Use 2 He must endeavour to have a special eye to the guests that come to the Lords table, to give them a repulse, if they be profane, scandalous, and open-offendours, such as are known to be God's enemies, till such time as they reform their lives, and become the Lords friends. In so doing, he shall discharge the office of a faithful steward, and shall prevent Gods heavy wrath, that otherwise would fall upon the head of the unworthy, and unbidden guest. He that by admission of the Minister rusheth upon the Lord's Supper unworthily, in filthiness, and sins most odious, cannot avoid iugdment, nay he is in danger of hearing the voice of the King; Friend how camest thou in hither, not having on thy wedding garment? 
Mat. 22.12.  and proving speechless, he is sure to be bound hand, and foot, and cast into utter darkness, where is weeping, wailing, and gnashing of teeth. Oh therefore; thou that art the Lords Minister, suffer no man to enter unto this Supper with filthy garments: If any man (though he be thine own 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 speed, eat not with him, 
2. epi. Ichn verse 10.  nay suffer him not to eat at this table. 
Hilar. in Mat. Can. 30.  Christ would not suffer judas to eat 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 eat, because he was condemned of the holy Ghost to be a Traitor, an Hypocrite, a covetous person, a devil, a son of perdition, a vessel of wrath, etc. And we read that Ambrose stood in the Church door, and would not permit the Emperor Theodosius, 
Theodoret Lib. 5. Cap. 18.  (after he had caused seven thousand men to be slain without judgement,) to enter into the Church, but forbade him to go any further than the door, saying. 
Quomodo manus extends, de quibus adhuc sanguis stillat iniustus? quomodo buiusmodi manibus suscipies sanctum Domini corpus? Qua temeritate, ore tuo poculum sanguinis preciosi percipies, quando furore verborum tuorum tantus iniuste est sanguis effusus, etc. Tripar. hist Lib. 9 ca 3.  With what eyes wilt thou behold the house of him, which is the Lord of us all? or with what feet wilt thou tread upon his holy pavement? Wilt thou stretch out these hands, which yet drop with the blood of them that were unjustly slain, 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 have proceeded from thy furious mind, hast shed so much innocent blood? I say unto thee, departed, and to this thy former wickedness, add not another, that is more wicked; 
fusus, etc. Tripar. hist Lib. 9 ca 3.  neither disdain thou to take that yoke, and bond upon thee, which the Lord of all doth approve, and blow from above, etc. These were the words of that good Bishop, uttered with an holy zeal against that great Emperor; and may teach thee, that art God's steward, much courage and boldness in this case: if any ignorant man, or covetous miser, or a known sinner shall presume to come unto this table, 
Chrysost. in Mat. ca 26. Hom. 83.  be not afraid to put him away, feat God more than man. If thou fearest man, thou shalt be laughed to scorn of him, whom thou fearest; but if thou stand in awe of God, thou shalt be reverenced of men also. As the porters of jehoida in the gates of God's house, would not suffer any one that was unclean to enter into it: So deal thou with all unclean persons, suffer not Uzza to touch the Ark, nor the leprous person to come amongst those that are undefiled; give not the children's bread unto dogs, neither cast that which is holy before Swine. 
Mat. 7.6.  Thus much of the persons that are to receive. Take) This is an action of the receiver, and from it we observe, That  
If a man have true faith, as certainly as he receiveth bread and wine into his hands, 
Doct.  and afterwards into his stomach, so certainly doth he receive Christ, and all his benefits at the hands of God: for if we have a hand, and stomach to take, receive, and feed upon Christ, when God saith, Take, and eat; without all question we receive Christ spiritually, and feed on him: Hence it was said, that as many as received him, to them, he gave power to be the sons of God, 
job. 1.12.  even to them that believe in his name from whence we thus argue, That all who receive Christ, must be the Sons of God; they that are the Sons of God, must also believe in Christ, and therefore all that believe in Christ receive Christ. Our Saviour testifieth of himself, I am the bread of life, he that cometh to me shall not hunger, 
joh. 6.35.  & he that believeth on me, shall not thirst, meaning thereby that the faithful who come unto him, receive him through their faith, after such a manner, that he will be bread, to satisfy their hunger, and as drink to staunch their thirst. Faith than is the hand to receive, and the Lodestar to draw him unto us.  
Many things might be produced for proof, 
Reas. Rom. 14.23 Heb. 11.6.  as that whatsoever is not of faith is sin, and that without faith it is impossible to phase God: but the main reason is this, that this Sacrament is in it own nature the seal of righteousness, 
Rom. 4.11.  and therefore it is absurd for a man to offer himself to receive confirmation of that thing, which he hath not; to have as it were a seal set to a blank, to come to have faith strengthened, when (perhaps) there is scarce a right understanding of what is to to be received by belief.  
Secondly, the rule of the Apostle always binds, that who so cometh to this Sacrament to receive Christ, must examine himself; 
1. Cor. 11.28.  and wherein doth this examination, and search consist, but in trying ourselves, whether we be in the faith or no? 
2. Cor. 13.5.  How is it possible a man should receive Christ, and with him all things else, when this grace is wanting?  
Use 1 1 This doctrine serveth to reprove those, that condemn the doctrine of faith, whereas without it we can never be engrafted in Christ, be made partakers of Christ, or justification, or salvation, without it: we are in worse taking, than any vassal under the Turk, or galleyslave under the Spaniard; their service is only bodily, and temporal, but this is spiritual, horrible, and eternal. But by faith we stand and stick to Christ the true vine, we are interessed in him, and all his saving merits and graces. And as the holy Ghost plainly teacheth us, If we hold our confidence steadfast unto the end, 
Heb. 3.14.  we are made partakers of Christ, 
Ephe. 3.17.  and so by our faith Christ will dwell in us.  
Use 2 2. This must teach us to nourish, and preserve faith, and see that it be not of story, nor tempo rary, but a true justifying faith: this is it which will purchase Christ for us, and repel all adversary powers of it, when as historical, and temporary faith like gilt, or a painting, will soon fade away, and be defaced.  
Use 3 3. Seeing by faith we receive Christ into the houses, and chambers of our souls, this must teach us to keep the houses of our souls trimmed and decked up, against the coming of so noble a guest as Christ is: What trimming and dressing all fine and brave, what putting on our best apparel is there, when any strauger, or great guest cometh to our houses? Well, behold, a fare more worthy guest is coming to our doors, even the doors of our herds, 
Reu. 3.20.  he stands, knocks, and would gladly be in, promising to sup with us, and bring his cheer with him, (as the imputation of obedience, righteousness, as our faith, Repenrance.) For shame then let us not keep our houses silthy, defiled with sin, houses of Satan, and fornication, 
1. Cor. 6.19.20.  unfit for such a guest; let us not still shut our doors against him, and maintain idleness, 
Cant. 5.2.3  (I have put off my coat, how shall I put it on? But when he puts in his hand by the hole of the door, 
4.5.  let our bowels be moved with compassion (in respect of ourselves) to rise, and open to him, yea let us give him the best room, and chamber, that he calleth for, 
Pro. 23.26.  even our whole heart.  
2. Action of the Receiver, eate and drink) from which words of our Saviour, and action ob the Receiver we learn, That.  
Every faithful receiver is made a partaker of a most happy union with Christ: 
Doct.  So saith the evangelist, He that catech the flesh of Christ, 
joh. 6.56.  and drinketh his blood, dwelleth in Christ, & Christ in him. As men take bread and drink into their hands, carry them to their months, that so they may be sent to the stomach, from whence they (being in part digested, and by the vessels of Nature conveyed to the parts of the body for the nutriment of flesh and blood) are carried into every part of the body, so as every part taketh his own, and so comes an uniting of the parts: before this there is no union, no perfect nourishment, etc. Even so Christ the true meat, that came down from heaven, by the hand of faith is taken, and carried to the stomach of the soul, yea by faith, as by certain veins and pipes, he is conveied to every part of the spiritual man, and applied to them, so as every receiver becomes bone of his bone, 
Eph. 5.30.  and flesh of his flesh. By this means there is a perfect union and without it there is no sound nourishment in Christ.  
Now this union between Christ and us is first expressed by plain testimonies of Scripture: At that day (saith Christ) shall you know that I am in my Father, 
joh. 14.20.  and you in me, and I in you: that is, it may seem that I am fare absent from you, by reason of some troubles and distractions of mind; yet before I leave you quite, I will give you my comforter, my Spirit, as a pledge of our conjunction. And in another place: Our Saviour prayeth unto his Father, that all believers might be one with him: O Father that art in me, and I in thee, let these be one in us, I in them, 
joh. 17.21.23.  and thou in me, that they may be made perfect in one.  
These testimonies prove that Christ and we are joined together, though not in a popish manner, (as if by eating the bread, we did eat the carnal and real body of Christ, and so were joined to him:) yet we are so united to him, even as though we were but one body with him.  
Secondly, this our union with Christ, may be expressed by way of comparison. First, Christ is called on Olive, or a Vine, 
Rom. 11.17. joh. 15.5.  and we are said to be the branches; the branches engrafted into the tree, are of the tree, bear fruit and receive sap from the tree; and whatsoever is ascribed to the branches is ascribed to the tree; so that if the branches bring forth, the tree is said to bring forth: Even so it is with all Believers, engrafted into Christ.  
Secondly, this our union with Christ, is set forth under the estate of marriage: For we are mumbers of his body, of his flesh, 
Eph. 5.30.  and of his bones. As there is an inseparable union in marriage between a man and his wife, so is there bet ween Christ and his Spouse the Church.  
Thirdly, this union is expressed in the Ephesians where God is said to have given Christ to be 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 united to the body, so are all we as members incorporate into the body of Christ; and as the members this united are said to be part of the body: so we being joined unto Christ, are said to be Christ's.  
This union might here be expressed by other comparisons, as by the foundation, 
1 Pet. 2.4.  and the building upon it, 
1. Cor. 6.19. Rom. 13.14.  by the garment upon a man's back. etc.  
Use 1 1 This may teach us above all things to labour, and not to be at rest till we have a sense and feeling of our union with Christ: for this is the very drift & scope of this Sacrament, Prove yourselves: 
2. Cor. 13.5  know you not your own selves, how that jesus Christ is in you, except you be reprobates? Till such time as we try and feel ourselves to be united unto Christ, we can never receive nourishment by Christ, but that which we receive will be as purgations given to unprepared bodies, very hurtful, and turn to corrupt humours.  
Use 2 2 This serves to teach us to labour in our lives to show forth the fruits of Christ's flesh, that we may show that we are bought from men, by following the Lamb whither soever he goeth; by having no guile found in our mouths, nor pollution in our bodies, but keeping ourselves pure Virgins, and unspotted, as being the first fruits unto God.  
Use 3 3 Seeing our feeding on Christ doth draw such fruit after it, let us labour to meet Christ in those means himself hath ordained; namely, the Word and the Sacraments, the one being the storehouse of his promises, the other as it were a patent of confirming them unto us, under the seals left us by the King of heaven; that as these infirm bodies of ours cannot be supported without the staffs of bread and drink, the one to kill hunger, the other to staunch the thirst: So we may persuade ourselves, that our souls for their cherishing and refreshing do require the like necessity to be fed with the flesh and blood of Christ, that we may grow up perfect men in him, and be freed from the scorching heat of desperation, whereinto we may easily fall, through that stream and current of sin, wherewith we are carried in the whole course of our lives; and from which we cannot be saved, but through the sprinkling of that blood which was shed for us upon the Cross. This is my body which is broken for you.) After that our Saviour had delivered this bread unto the Apostles, and they had taken it, and did eate it, than he gave them the signification of it, & what it should represent, here set down, This is my body, etc. Which words make this Supper to be a Sacrament, and offer to our consideration two things: First Christ's promise, This is my body. 2. The fruit and benefit of it, which is broken for you. First, for Christ's promise, This is my body: We must understand 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 God's blessing on it, it hath that virtue infused into it, that it doth not only signify his body, but convey his body and himself unto us: as if Christ might say, This is my body, that is, this bread which you receive, is a sign and token of my body. Hence learn, That  
In receiving of bread, 
Doct.  we receive not the body of Christ, (though together with the bread, but not in the bread, we by faith receive his body) but the sign of his body: for Christ faith plainly of the bread, This is my body: yet his meaning is nothing less, 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 read, that God called Circumcision the Covenant of Grace, 
Gen. 17.10.11.  and yet it was but a sign of the Covenant of Grace. 
Gen. 41.26.27.  The seven lean kine were called seven dear years, & yet they were but a token of those years. 
Exc. 12.11.13.27.  The Lamb was called the Passeover, and yet it was but a sign of the Passover. Baptism is called Regeneration, 
Tit. 3.5.  though it be but the dipping of our bodies in water, & a sign of Regeneration: & so here Christ calls bread his body, when indeed it is but a sign of his body. These words of our Saviour must not literally be understood, but figuratively: 
a Aug. ad evodium et in Levit. c. 17.19.67.  we must above all things take heed, that no man believe, that the nature of God, either of the Father, or of the Son, or of the holy Ghost, may be changed. Neither let this move any man, that sometime the thing which signifieth, taketh the name of that thing which it signifieth.  

b Aug. in Psal. 98.  The same Author in another place, saith, Ye shall not eat this body that you see, (Christ his speech to his disciples) nor drink this blood that they shall shed who shall crucify me: But I have delivered you a sacrament, which being spiritually understood, shall quickenyou. 
c Idem in serum. ad infant. ista fratres dicuntur sacramenta, quia in eyes 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 seen in them, & another thing is understood. That which is seen hath a bodily form, but that which is understood, hath a spiritual fruit. 
d Idem contra Maximinum, lib. 3. cap. 22. Insacramentis viden dum non quid, etc.  Again, In Sacraments we must not consider what they be, but what they signify. 
e Theodoret. Dialo. 1. seruator noster commutavit, etc.  He that called his natural body wheat and bread, and named himself a Vine, even he in like manner hath honoured the signs which are seen, with the name of his body & blood, not changing the nature, but adding grace unto nature. 
f Chrysost. in Psal. 22.  Christ prepared this Table, that he might daily show unto us in the Sacrament, bread and wine, after the order of Melchizedecke, for a similitude or likeness of the body and blood of Christ. 
g Tertullian adversus Martion. lib. 4. Christus acceptum pavem et Discipulis, etc.  Christ made the bread which he took, 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 figure except there had been a true body: For that which is no substance, but a fantasy, can take no figure. 
h Ambrose de sacra: lib. 4. cap. 5. Carnem et sangninem quae pro nobis oblata sunt, etc.  Make unto us this Oblation (meaning this Sacrament) both reasonable and acceptable, which is the figure of the body and blood of our Lord jesus. 
i Beda in Lucan cap. 22. panis corroborat carnem, et vinum opcratur, etc.  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 unto his blood. 
k I dem in Octavis epiphaniae panis et vini eseaturae in Sacramentum, etc.  The creatures bread and wine (saith he in another place) by the unspeakable sanctification of the holy Ghost, is changed (not into the very real body and blood of Christ) but into the Sacrament of the body and blood of Christ.  
By these sentences of divine Authors, it is plain and manifest, that the words which Christ pronounced in the institution of this his mystical Supper, are not to be understood simply, and as the letter soundeth, but after a figurative and spiritual 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 have a mystical sense, it may in the next place be demanded, Why Christ should speak in such a mystical manner. 
Ob.   
I answer, 1. The Apostles, 
Sol.  to whom he spoke, could well understand the sense, and meaning of our Saviour in this case; else they would have put out some question unto him, and have said, Master what is thy meaning? This is an hard saying, 
Luke 8.9.  and we cannot understand thee: But being acquainted with such usual phrases, they could better understand him.  
2 It was Christ's manner, and usual custom, to speak by similitudes, showing one thing by another, I will open my mouth in a parable (saith Christ) which is a plain and familiar kind of teaching, frequent in Scriptures, especially in the types, and shadows of the Sacrament.  
3 He spoke darkly, to the end, that they which be partakers of this holy Supper, might not set their minds upon the nature of the things, which they see, & so rest contented with the creatures (bread and wine,) but that by the change of the names, they might believe the things, that be wrought in them by Grace.  
2 Quest. If the bread in this Sacrament be not the body of Christ, 
Quest.  but a representation of it, then how is Christ present in the Sacrament?  
I answer, 
Sol.  that Christ is not really or corporally in the sacrament, but spiritually, and by grace: And therefore as one well saith, concerning the flesh which Christ took in his Incarnation, which was borne of the Virgin, which was apprehended of the jews, which was crucified on the tree, taken down from the cross, lapped in linen clothes, buried, rose again, and appeared after his Resurrection, etc. You shall not have Christ present, 
jer. 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, etc.  but as concerning his Majesty, so Christ is never absent: He filleth both heaven and earth.  
To this purpose well did Vigilius the Martyr speak: The Son of God, according to his manhood, is gone from us, (He is ascended into heaven, and sitteth at the right hand of God the father) but according to his Godhead he saith, Behold, I am with you unto 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.  
Use 1 1 This makes much against the transubstantiation of Papists: They strongly maintain that bread is changed into the body of Christ, and wine into his natural 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 forms, or rather the Accidents of bread and wine, remaining, which are the Sacraments of holy things, the body and blood of Christ. Conceive their words in a briefer manner: when the Priest hath consecrated the bread & wine, forthwith these Creatures are made the body and blood of Christ, the Accidents of them (as roundness, thickness, hardness, coldness, whiteness, sweetness, etc.) still remaining, which are the Sacraments.  
What might be answered to the particulars of their words, 
B. jewel. D. tindal. M. Bradford. M. Smith. M. Attersoll.  is elaboratly dispatched of others, and therefore we may be the more silent in them; that which I will speak, shall be limited, and bounded in these two things, a confutation of their Accidents, and their main error of Transubstantiation. 2. An answer to certain objections they make for it.  
1. First, the Papists take away the substance of bread, and wine, and leave nothing to be Sacraments but a few Accidents: this dealing is contrary to all truth. If it were so that Accidents, as whiteness, roundness, etc. of the bread, should represent Christ, than this absurdity would follow, that such Accidents in any other substance, or subject, might represent Christ; yea, and that substance should be Christ himself. Again, if Accidents should be Sacraments, than Accidents should be mysteries of heavenly things, as whiteness, roundness, thickness, etc. should signify heavenly things; then Accidents should be instruments of God's grace, causes of remission of sins; then Accidents should be broken, eaten, and drunken, etc. How absurd this is, let every one that can discern, and try doctrine,) judge. Our Saviour saith, 
Mat. 26.29 Luk. 22.18  I will not drink (not of these Accidents, but) of the fruit of the vine any more: Paul saith, the bread (not the forms or accidents, but) the bread which we break, 
1. Cor. 10.26.  is it not the communion of the body of Christ? And again, he saith in the next Chapter, As oft as ye shall eat, (not these Accidents, 
1. Cor. 10.26.  but) this bread. In a word, that which is made of many corns, (every one of them being a substance in itself,) must needs be a substance, and no Accident; but the bread in this Sacrament is composed, moulded, and made of corns, & therefore it is a substance, and no Accident. The Mayor is undeniable, 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 corns.  
Now touching their Transubstantiation, which is a main pillar of their Religion, and yet is in estimation but a fancy or a dream, it was first hatched in the time of Pope Nicolas the second, in the year 1061: when it had but small credit, till Pope Innocentius the third came, who gathering a swarm of Papists together, about the number of 1300. in the year 1215. established it. After him came Pope Vrban the Monk, in the year 1264. and made up all the market; for he ordained a feast called Corpus Christi, in honour of this Sacrament, which day is still observed of the Papists: this device is but lately found out, and deserveth no credit; all that they can allege for it, is no more but this, that Christ said, This is my body, by which they may aswell say Christ is a door, a way, a light, a vine, a shepherd; a lamb, etc. Christ called his Father an Husbandman, 
joh. 15.1.  is his Father therefore an Husbandman? Christ called john Baptist Elias, is therefore john made that Elias the Thisbite, who prophesied in the days of wicked Ahab? Christ called john the Evangelist; Mary's son, and Mary his mother; is therefore john made the natural son of Mary; or is Mary the virgin made his natural mother? I am sure the Papists dare not avouch this: No more is the Sacramental bread, Christ's natural body, although he calleth it his body; but his body in a mystery, and a figure, as hath been showed before; & my reasons against their Transubstantiation are these.  
Reas. 1 1. The first is taken from the institution itself, for therein what did Christ take? Bread: what did he bless? Bread: what did he break? Bread: what did he give? 
ver. 26.27.  Bread: and what did his Disciples receive? bread: what did they eat? Bread: and after the words of consecration what did he call his supper? eating of Bread. Then it must of necessity be, that whatsoever Christ took, blessed, broke, gave, consecrated, and his Disciples took and eat, 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, than there is a sign to represent, as a Tavern, is said to be no longer a Tavern, than the bush hangeth before the door.  
3. If Christ's body were really present in the Sacrament, than the Sacrament should be turned into a sacrifice, which two differ, as much as giving, and taking: It can be no sacrifice of Christ, for he offered himself but once, and that was upon the cross, therefore it is called a Sacrament, because it is but a sign of his sacrifice.  
4. If Christ's body should be eaten in the Sacrament, than so often as we eat it, Christ should be sacrificed, his body broken, and his blood shed; we should then crucify him, as the jews did; which is most horrible, and fearful to consider.  
5. If this their error; should be holden for a truth, than the damned crew of profane and wretched sinners should eat Christ's flesh, and be saved; as our Saviour speaketh, He that eateth my flesh, 
joh. 6.54.  and drinketh my blood, hath life everlasting: Yea, the dumb and insensible creatures should eat the flesh of Christ, as a mouse or a rat, etc. Which thing the Council of Arelate fearing, decreed that the Priests should be punished, and do penance, if a mouse, or any other beast did eat the body of Christ through their negligence.  
6. If Transubstantiation were certain, than what became of all our forefathers, the patriarchs, Prophets, and other holy men of God, that were before Christ's being in the flesh? what should become of many Infants, the children of believing Parents? All these never did eat the flesh of Christ, as corporal meat; and yet they are saved: beside, they did all of them eat Christ before his being in the flesh, as we do, (he being come in the flesh:) So Paul plainly telleth us, They did all eat the same spiritual meat, 
1. Cor. 10.3.4.  and drink the same spiritual drink, which meat and drink was Christ. Mark the words; he saith not only they did eat the same meat that we eat, but he saith that this meat was Christ; and not only so, but to show that Christ is not a corporal meat, as the Papists say, he saith, he is a spiritual meat, as we say: and therefore you see we do not eat him corporally, no more than our Fathers, but as they did eat him spiritually, so do we.  
7. If Christ's body were in the Sacrament, than it must be eaten with the mouth, and pulled in pieces with the teeth; then the members of our body should dismember, and disjoint his body, (which is absurd to speak, but damnable to practise;) then it were enough to eat Christ corporally, being before our eyes in the Sacrament: but in this corporal eating there can be neither Hope, nor Faith: 
Rom. 8.24 Heb. 11.1  Hope is of things not seen, and faith is an evidence of things not seen, & the substance hoped for: but herein the Papists can go no further than 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 decayeth.  
8. If Christ's body be in the Sacrament, then, it must be either a mortal body, or a glorified body, the one it must be. If it be a mortal body, then either Christ is not dead as yet, (which is false,) or else Christ is again subject to mortality, (which cannot be) but the truth is, Christ was dead, is risen again, & hath changed his mortal body into an immortal body; therefore they cannot receive a mortal body, for Christ hath it not to give them. If it be a glorified body, than he is not in heaven, he hath left his seat at his Father's right hand, & is upon earth; which would cross the word of truth. As touching his glorified body, the Scripture saith, that Christ was received unto heaven, 
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 heaven. 
Act. 1.9.11  Again, Christ was taken up into heaven. Therefore this body cannot be in the Sacrament. The Papists may well stumble here, when they can receive neither mortal, nor immortal body.  
9 If the flesh of Christ should be in the Sacrament, than it would be seen, felt, and received, as flesh, yea, it would taste, as flesh: but in this matter every man's own mouth, and palate must be his judge.  
10. If bread be changed into Christ's body, than it is changed into such a body, as hath neither breath, nor being, and wants a soul, 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 Christ's body be in the Sacrament, then as many Sacraments as there be, so many bodies Christ should have, which were to make Christ a monster; nay, Christ should have a thousand bodies at one, and the same time, because the Sacrament may be received in a thousand places upon the same day; but this is a monstrous conceit, and savoureth of Antichrist, and we may conclude against it that Christ's body is but in one place, and that place is heaven: 
Act. 3.21.  The heaven must contain him, till all things be restored.  
12. If bread should be made flesh, then surely many Papists would sinne against themselves by eating flesh upon days prohibited, as Lent, Fridays and saturdays, evenings before festival days, etc. For doubtless upon some such days, as these, they eat the Sacrament, and then, as they say, they eat the flesh of Christ.  
13. If bread be turned into Christ's body, than it should nourish nothing but the body: a corporal substance is the nourishment only of that which is corporeal: the soul findeth small sweetness in drossy substances.  
14. If bread (after words of consecration) should be made Christ's body, than a Priest by speaking certain words, might make bread a living substance, at least his God; and so do the people think: For so soon as the Priest hath consecrated the bread, the people take it to be their God, yea, they believe it to be Christ jesus, perfect God, and perfect man, as appeareth by their kneeling unto it, knocking their breasts, lifting up of their hands, and worshipping it.  
15. If bread be changed into Christ's body, then to what substance do the Accidents (as they say, remain) 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 be said to be the same Accidents of another substance; as this whiteness in my hand, cannot be called the same whiteness in a tree, or a stone.  

Substantiae accidentia obueniunt. Accidentia semper insunt subiecto.  Again, either must bread be in the Sacrament, or else the Accidents may stand without a subject; which can never be, for that is contrary to all rules of Logicians.  
16 To conclude, if bread be changed into Christ's body, why doth the Massing Priest say to the people, Lift up your hearts, when as they have all, God, Christ, flesh and blood in their mouth at once? etc.  
To these reasons making against transubstantiation, might be annexed the sayings of diverse Authors, Fathers, neoterical Writers, and their own men; as that of Peter Lombard in his fourth book, 
Magister. sententi. lib. 4. dist. 1 In sentent. dist. 11. lib. 4. quaest. 3.  and first distinction: That of joannes Scotus a subtle Doctor, who confessed, that the article of transubstantiation, was neither expressed in the Apostles Creed, nor in any other of the ancient Creeds, but only 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 affirm, that in the Sacrament of thanksgiving there remain true bread, and true wine, 
Eucharistia  and not the accidents only. And that saying of Biel may not be forgotten, 
In canon. Missae Lect. 40.  It is to be noted (saith he) that although it be plainly taught in Scripture, that the body of Christ is truly contained under the kinds of bread and wine, and received of the faithful people; yet how the body of Christ is there, whether by conversion of any thing into it, or without conversion, it beginneth to be 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 leave to them that deal more copiously in such a large cause, these be sufficient to make against their error for my purpose. But the Papists will object. 
Ob.   
1 It is a miracle to turn 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 never made the body of Christ. 1. Besides, there is never a miracle, but it hath a sign with it, which shows it to be 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 Gospel are extraordinary things, (for God worketh not by miracles) but by the powerful. Word of Grace:) but they make them ordinary things, for as often as they say Mass, which is every day, they work miracles.  
3 If it had been a miracle to turn bread into flesh, than the Evangelists, and S. Paul would have counted it a miracle: but they speak not a word of any such matter: 
Mat. 24.24 Luk. 17.23 2. Thes. 2.9  they all speak of lying miracles, and without question this is one of them.  
Ob. 2 If bread had not been made flesh, 
Ob. 2,  why did Christ say, This is my body?  
Sol. I answer, Christ spoke figuratively, 
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 sign that my body shall be broken: The bread could not be his body, for then his body should have been broken, when the bread was broken.  
Thou hast an obligation in thy hand; Thou sayest, I have here twenty pounds: I say again, there is nothing but paper, ink, and wax: Oh but thou tellest me, here is that which will bring me in 20. p. and that is as good: so this is as good, that under these signs you receive the virtue of Christ's body & blood by faith, as if you did eat his body, and drink his blood indeed.  
Ob. 3. But Christ's calling is making; 
Ob. 3.  he called bread his body, therefore it is his body.  
Sol. God called the Lamb the Passeover, 
Sol.  is it therefore made the Passeover, or a sign of the passover? He called Circumcision the covenant, was it therefore made the covenant, or but a sign of the covenant? So Christ called himself a Vine, not that he made himself a Vine, but to signify unto us, that as the branches are in the Vine, so the faithful are in him: & here he calleth bread his body, not that it was (upon the word spoken) made his body, but because it is the Sacrament, sign, & 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 than the bare Elements. Christ saith, his body is there: Paul 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 soul; not so as the nature of this bread is changed (that remains,) but the use of this bread is changed.  
Ob. 5. But Christ is omnipotent and Almighty, 
Ob. 5.  he can turn bread and wine into his body and blood, and therefore he doth.  
Sol. 1. It is an old rule, that from can to will there never followeth any good argument. 
Sol.  2. God is not called Almighty, 
A posse ad velle non sequitur argumentum.  because he can do all things, but because he is able to do whatsoever his good pleasure is to do. There are certain things which God cannot do, as for example, God cannot deny himself, he cannot lie, he cannot save the reprobate, and condemn the Elect: Whatsoever is contrary to his Word, that cannot God do. But for Christ's body to be really in the Sacrament, is contrary to God's Word, therefore God cannot do that.  
Ob. 
Ob. 6.  6. But Christ saith, himself, Behold, 
Mat. 28.20  I am with you unto the end of the world.  
Sol. 
Sol.  It is true, Christ is with all his Elect unto the end of the world spiritually, but not corporally; he is present among his Elect; by his Spirit and grace, but not with his natural body. Wheresoever two or three are gathered together in my name, (saith Christ) there am I in the midst of them. This promise of Christ and such like promises are to be understood not of the corporal presence of Christ here in earth; but of his spiritual presence by grace.  
Let the Papists object for their transubstantiation what they will, yet the truth is this, the substance of the bread still remains in the Sacrament, it is not turned into the body of Christ. And therefore let us ground ourselves in this, That as Christ dwelleth in us, so he is present in the Sacrament, and must be eaten of us: Christ dwelleth in us spiritually by faith, 
Eph. 3.17.  therefore he is spiritually present in the Sacrament, and must be eaten by faith. Thus much of Christ's promise in these words, This is my body.  
Which is broken for you] Here is set down, and expressed the benefit and fruit of Christ's promise: the faithful Disciples, and in them, all the Elect are made partakers of the benefit of his death and passion; for he gave himself for their redemption: he had nothing else to give, he might have said with Peter, Gold and silver have I none; 
Act. 3.6.  neither by any other means could he save his people, and therefore He laid down his life for his sheep; 
joh. 10.15.  he suffered, that they might be saved, he was accused as guilty, that they might be innocent, and he died, that they might live. Learn, That  
None but the Elect have benefit by Christ's death and passion: 
Doct.  he hath put out the handwriting of ordinances which was against them, he hath fastened it to the cross; he hath closed up the straight and narrow enclosure of circumcision, and broken down the partition wall for their entrance into his father's house: the privileges & benefits of Christ's death, do only belong to the faithful: 
Heb. 9.12.  By his blood he entered in once into the holy place, & obtained eternal redemption for us: that is, for the faithful, and none other. As Zachary saw in the heavenly vision two Olive trees dropping oil through the pipes into the bowls of the golden Candlestick: 
Zach. 4.2.3.  So Christ this Olive tree doth not convey his graces to any by the virtue of his death, which is as the pipe, but to those that belong to the golden candlestick of his Church; Christ is only the Saviour of his body. 
Eph. 5.23.   
Reas. 1 1 It was not God's purpose, that Christ should, die for all men; for if he had, how comes it to pass that some are damned already, and others that have no faith, shall be damned hereafter? either God's purpose to save them is frustrate, or else God cannot do it, and so something should resist the power of God, which is blasphemy to think. Secondly, if God, had such a purpose to save all men, and then after seeing the incredulity of man should change his mind, than the execution of Gods will should depend upon the uncertainty and instability of the event; which doth derogate much from the all-sufficiency of God: and therefore we say, that Christ suffered for none, but such as have their garments dipped in the blood of the Lamb.  
Reas. 2 2 Christ died for none but those for whom he prayed, and they were none but the faithful; 
joh. 17.9.  as for the world, he never prayed for it. Yea further, for whom Christ giveth himself, to those he giveth his Spirit, to abide with them, and to seal up their salvation to their own souls: for the Spirit letteth them know the things that are given them of God. But the world cannot receive him, for the world seethe him not, nor knoweth him: 
joh. 14.16.17.  and much less can it receive him.  
Reas. 3 3 For whom Christ gave himself, to them he always tendered his love; but he ever shown his love abundantly to the faithful: He loved his Church (saith the Apostle) and therefore he gave himself for it. 
Eph. 5.25.  And again, He loved us, and gave himself for us. 
Reu. 1.5.  Now what is meant here by Us, all mankind, or any of the wicked? Nothing less, but by it we understand Gods dear children and Saints, Such as are washed from their sins, 
Ver. 6.  and are made Kings and Priests unto God.  
4 If Christ's death had been effectual for all men, than it had been impossible for any man, yea, the reprobates, Cain, judas, and such others to be damned: but this is a most infallible truth, that the Lord hath chained them up to everlasting death and destruction, and therefore Christ died not for them.  
Reas. 5 5 To whom neither the ends, nor the fruits of Christ's death do belong, to them the efficacy of Christ's death cannot be ascribed: but the ends and fruits of Christ's death, do 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 Devil; but he ruleth still in them: 
2. Tim. 1.10  2. To conquer death itself; but they are still under the bondage and fear of it: 3. To destroy sin, that it may dye in men; but it liveth & ruleth in them: 
2. Cor. 5.15  4. That they which live, might live to him which is dead; but the wicked rise against him, and attain not to the beginnings of life eternal here, nor the perfection hereafter. And as for the fruits of Christ's death, which are justification, remission of sin, imputation of righteousness, reconciliation with God, regeneration, sanctification, salvation, and life eternal, none of these belong to the wicked, but to the members of Christ: so as we may conclude with the Apostle, He gave himself for his people, 
Tit, 2.14.  that are purged from iniquity, and are zealous of good works.  
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.  We understand these words bought them, as spoken not according to the judgement of infallibility, but according to our own judgement, and the judgement 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 sin in this life, nor from the power of hell in the life to come; which is contrary to many places in Scripture.  
Ob. 
Ob.  But we read in many places of Scripture, that Christ redeemed the world: God was in Christ, 
2. Cor. 5.19  and reconciled the world to himself, not imputing their sins unto them; he is the reconciliation for our sins, and not for our sins only, but also for the sins of the whole world, etc. 
1. john 2.2.   
Sol. 
Sol.  I answer, that our Saviour saith 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 Christ's prayer: So that we have a world opposed to a world: There is a world of the faithful, and a world of reprobates. For the world of the faithful, our Saviour did give himself, but not for the world of wicked men: 
joh. 3.16.  God so loved the world, that he gave his only begotten son, etc. And Christ saith I will give my flesh for the life of the world, etc. Meaning by the word, world, all the elect, both of the jews, and also of the Gentiles.  
Ob. 
Ob.  But it will be further said, that Christ died for all: He gave himself a ransom for all: 
1. Tim. 2.6.  That he tasted death for all, 
Heb. 2.9.  etc.  
Sol. 
Sol.  I answer, that this universal note, all, doth not signified every 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 every nation he that feareth God, 
Act. 10.34.  and worketh righteousness, is accepted with him: So likewise it is said of our Saviour Christ, That he healed every sickness, 
Mat. 4.23.  and every disease: The meaning is not that he healed all diseases generally: for questionless many died in his time, but he healed all sorts, and kinds of diseases: Again the word all may be restrained to believers; as where it is said, Christ tasted of death for all, the meaning is, 
Heb. 2.10.  he died for sons that must be led unto glory, for his brethren, and such children as are given of God unto him.  
Use 1 1. This serveth for the reproof of them that think all shall be saved, the reprobate as well as the elect; judas, as well as john, & Saul as well as Paul. The devil hath deluded so many men with this conceit of Christ his death for all men, that they commit sin with greediness, & are grown careless of their own salvation. But let all such know, that they shall find the contrary to their woe, unless they prevent God's wrath to come, with hearty Repentance. And certainly there be many in the world, to whom it may be said as Simon Peter said to Simon Magus: 
Act. 8.21.  They have neither part, nor fellowship in this business, being preordained of God unto condemnation. 
jude 4.  jude 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 swear she were a maid, or he that had the plague should say, and face me down he were sound; or one reeling in the channel, that he were sober; would they not be spectacles of shame to all that saw, and heard them? And for an unseemly and filthy liver to challenge this honour, to be carried in Christ's bosom, to be remembered to his Father in his prayers, and apportion part of Christ's death to himself, is as absurd as the other; his feigned hope in the last day will deceive him. Thou sinful 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 marks of God's vengeance are yet upon thee, and thou venturest thy salvation peremptorily by deferring thy repentance. It is therefore an intolerable absurdity for him el●● bu● 〈…〉 〈◊〉 ●●●●ed men 〈…〉 〈◊〉 s●nne, etc. And C●rist ●a●th I will give my flesh f●r the life of the world, etc. Meaning by the word, world, all the ele●t, both of the jews, and also of the Gentiles.  
Ob. 
Ob.  But it will be further said, that Christ died for all: He gave himself a ransom for all: 
1. Tim. 2.6.  That he tasted death for all, 
Heb. 2.9.  etc.  
Sol. 
Sol.  I answer, that this universal note, all, doth not signified every 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 every nation he that feareth God, 
Act. 10.34.  and worketh righteousness, is accepted with him: So likewise it is said of 〈…〉 dis●●se. The 〈…〉 he he●●ed all dise●●● 〈…〉 for questionless many ●●●●d in his time, but he he●led all sort●, and kinds of diseases. Again the word all may be restrained to believers; as where it is said, Christ tasted of death for all, the meaning is, 
Heb. 2.10.  he died for sons that must be led unto glory, for his brethren, and such children as are given of God unto him.  
Use 1 1. This serveth for the reproof of them that think all shall be saved, the reprobate as well as the elect; judas, as well as john, & Saul as well as Paul. The devil hath deluded so many men with this conceit of Christ his death for all men, that they commit sin with greediness, & are grown careless of their own salvation. But let all such know, that they shall find the contrary to their woe, unless they prevent God's wrath to come, with hearty Repentance. And certainly there be many in the world, to whom it may be said as Simon Peter said to Simon Magus: 
Act. 8.21.  They have neither part, nor fellowship in this business, being preordained of God unto condemnation. 
jude 4.  jude 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 swear she were a maid, or he that had the plague should say, and face me down he were sound; or one reeling in the channel, that he were sober; would they not be spectacles of shame to all that saw, and heard them? And for an unseemly and filthy liver to challenge this honour, to be carried in Christ's bosom, to be remembered to his Father in his prayers, and apportion part of Christ's death to himself, is as absurd as the other; his feigned hope in the last day will deceive him. Thou sinful 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 marks of God's vengeance are yet upon thee, and thou venturest thy salvation peremptorily by deferring thy repentance. It is therefore an intolerable absurdity for thee being a slave to sin, & as profane as Esau, 
Heb. 12.16.  to vaunt of thyself, as the servant of God, & to claim a birthright there, where thou hast no more interest, than the dogs in the bread of Children. 
Mat. 15.26   
Use 2 2 In that Christ died for us, and not for himself, this may inform us of his innocency, as the Prophet Isay saith: 
Isay 53.9.  He had done no wickedness, neither was deceit in his mouth; the just suffered for the unjust; 
Heb. 9.14.  He offered himself without spot unto God; and as the Apostle saith, 
2. Cor. 5.21  He knew no sin. The devil set his wits on tenter hooks to provoke Christ to sin, yet never prevailed; as our Saviour testifieth of himself, The prince of this world cometh, 
joh. 14.30.  and hath nought in me.  
2. This may also inform us, and let us see the heinousness, and grievousness of our sins, that caused such an immaculate, and unspotted Lamb to suffer a most shameful death for us: needs must those wounds be deep, that could not be cured but by the wounds of the son of God. Behold, holiness is scourged by ungodliness, wisdom is mocked at for foolishness, righteousness condemned for wickedness, truth murdered for liars, and harmelessenesse is slain for most mischievous, and heinous sinners: Our sins were the cause of his death.  
Oh therefore let us break off our sins by a righteous course, and never tread under foot the precious blood of Christ, 
Heb. 10.29  nor count it an unholy thing: Acknowledge o man thy value, and thy debt; and seeing so great a pride is paid for thy freedom and redemption, be ashamed of sin, which is thy thraldom: and be carefully heedful, that the devil wound not that, which God hath healed, lest by the content of thine heart, and transgression of thy body, thou be bound to perform that service to thine enemy, which thou owest to the Lord.  
Use 3 3. If Christ have given himself for us, than we must in way of thankfulness give ourselves unto him: 
Taylor on Titus.  he gave his body, his soul his glory, and all for us; we must not then think much to part with our body, goods, name, liberty, or life itself for his sake, when he calleth us unto it. The law of thankfulness requireth that we should part with such things, as in comparison are but trifles, for him who thinketh not his dearest things to good for us; and the rather because when we have done all we can, we can never be sufficiently thankful for this greatest gift, that ever was given to the sons of men; we can never speak sufficiently of it, nor ever wade deep enough into the Ocean of that love, that presenteth us with such a gift as this is. Howsoever therefore the sight of the blood of Bulls, and Goats would more affect many, than this most precious blood which they tread under their feet, yet let those that look for part in it unto salvation, account this precious, yea and their glory; and rejoice that the wisdom of God hath left them means by the word, and Sacraments, wherein Christ is daily crucified before their eyes, to revoake it into their memories: Let them conscionably use this means unto this end, that this gift running ever in their minds, they may bethink them what they may acceptably return for so great receipts; and when they hear their hearts called for, they may give heart and hand, head and feet, will and affections, up to the service of so good a benefactor.  
Use 4 4. This may teach us a lesson of trial, to try and examine ourselves, and see whether we be those for whom Christ suffered: But how may this be done? wouldst thou know, how this may be done? then look to thy conversation in this world. If thou followest excess of riot, and vain conversation, thou hast nothing in Christ: to whom soever Christ is a redeemer by merit, procuring the pardon of sin, to him he is a Saviour by efficacy also, by turning his heart from sin to God: if then thou wouldst know whether Christ suffered for thee or no, and by his passion took away the guilt and punishment of sin, then see whether thou art purged from the filthiness of sin. If thou art purged from sin, than thou art redeemed by Christ.  
This do in remembrance of me. In these words are included a commandment of our Saviour Christ to his Disciples, commanding them to celebrate this Sacrament after his manner, and the end of that commandment: In so doing they remember him, and the wonderful works that he hath done. The commandment is in these words, this do; he bids his Disciples imitate him in administering this Sacrament that he hath instituted: Observe generally, those things that Christ commanded, 
Doct.  are carefully to be performed: therefore his Disciples were careful in administering this blessed supper every Sabbaoth day. Abraham so soon as he received his charge to sacrifice his son, 
Gen. 22.3.  very early in the morning he ariseth, and fitteth himself to the work enjoined. Christ will not have that Disciple, whom he calleth, to go home, and celebrate his Father's funerals, 
Mat. 8.21.  but presently follow him: And when he sendeth out his Apostles to preach the Gospel, they must make haste, 
Luk. 10.4.  and salute no man by the way (not forbidding thereby the common offices of civility, but the hindrance of their calling:) we are therefore bound to follow God commanding, and to obey his will, because we are his servants. Thus David acknowledgeth, that he would do his good will, 
Psal. 40.6.  for he had prepared, or pierced his ear; which form of speech is taken from those solemn ceremonies, used among the jews, when one sold, and gave himselte into the service of another: As that servant who loved his Master, and would not go out free, was brought to the judges, set to the doote post, 
Exo. 21.5.6  and had his care bored with an awl, that he might serve forever: So David through the love that he bore to his Lord and Master, was as this servant, prepared his ear for boring, stood at the door, and desired that he might dwell in the court of the Lords house, to serve him forever.  
Reas. 1 1. Behold Christ jesus out Lord, he was obedient to the Father, unto the death, even of the Cross; 
Phil. 2.7.  and in his agony prayed with a submission, Father if it be possible let this Cup pass from me; 
Mar. 26.39.42.  but if I must drink thereof, thy will be done.  
2. Behold the Saints of God like joshuahes servants, saying, All that thou commandest us, 
Iosh. 1.16.  we will do. God saith to David, Seek my face, David's soul presently answereth, 
Psal. 27.8.  Thy face Lord will I seek. If Christ ask, Saul, Saul, why persecutest thou me, what meanest thou man? Paul makes but two needful demands for his instruction, first of his person, Who art thou Lord? and perceiving it was jesus of Nazareth, whom he persecuted in his members, his next request is to know his pleasure, what wilt thou Lord? And knowing now his Master's will, he maketh no further dialogues with him, but resolutely obeyed. jacob whom God commanded to return 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 voyage, suddenly departed, and obeyed God. Zacharie, 
Luke 1.6.  and Elizabeth walked in all the ordinances of God without reproof, and the Romans were commended, that they were full of goodness. 
Rom. 15.4.   
Reas. 3 3. Behold the creatures, they are obedient, the Seraphins are deciphered with a pair of wings spread abroad, 
Isay 6.2.3.  resembling their cheerful obedience in executing the commandments of the Almighty: The Angels do his will: 
Ps. 103.21. job 38.11.  The Sea stayeth his waves, and pass not the appointed bounds: God speaketh to the Whale, 
jonas 2.11  and he casteth up jonas upon the land: And in the plagues of Egypt, the Lord spoke, 
Ps. 105.34.  and there came Locusts, darkness, tempest, etc. Yea, oftentimes they obey contrary to their nature, The Moon stood still and waited, 
Iosh. 10.13. 2. Chron 32.31.  and the Sun went back.  
Reas. 4 4 The eye of the Lord is upon every servant, to watch him, how fare he is wanting in any good work, which he hath given him calling and means unto: 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 reprove the want, and partly to provoke us to the purchase of that which is wanting.  
Reas. 5 5 To do what God commandeth, doth advance and further thy reckoning, and prepareth a comfortable account for hereafter. How rich might a man be in good works? What an harvest might he make account of? What a crown of righteousness might he expect, that were careful in this endeavour, to look to do one duty as well as another?  
Use 1 1 This may reprove the heaviness and lumpishness, or the want of quickness, in the performance of those duties which God requireth of us: Some do many good things (such as are good in themselves,) but it is in a kind of necessity, and by constraint, to satisfy law, or to keep custom. Others, so they walk civilly and honestly, that men cannot touch their credit, are safe, they hope they obey God well enough; in the mean time all care of sound and sincere obedience is cast off, as if duties of religion, and civility were at wars, and could not both lodge in one house and heart. Others cannot endure to hear of all the Commandments, it is enough with them, if they obey some one or two: These are like those servants that strive for mastership, they will serve but by halves, they will do one part, and their master must do another. Others will love God above all, and will do any thing for him that he will bid them; but if he say, Love thy neighbour as thyself, than their hairs are dead, they are loath to deal justly, discreetly, and conscionably. Others when God calls upon them to perform any special duty, cry out, Master, this is an hand saying, and go away (like the young man whom our Saviour wished to sell his living) heavy at heart. Others will be said to be God's servants, yet they will be led by their own discretion; much like retainers, that are willing to belong unto some Gentleman, but yet it is for their private advantage.  
All these that make custom, time, or law, or profit, or vain delight, or idle and supposed estimation to be the rule of their course, are not obedient to God's Commandments, nor his true servants.  
Use 2 2 This may serve to provoke us to tender unto God our best obedience with heart and good will. The Apostle persuadeth servants to do their master's business by three arguments, all which may persuade our service to our Master in heaven. First (saith he) It is the will of God, 
Eph. 6.6.  God's institution, and the ordinance of Christ: It is enough for a servant to know, that such a thing is the will of his Master.  
The second Argument is taken from the honour of their obedience, in serving men they served the Lord Christ, 
Col. 3.24.  which is an honourable thing: beside, the benefit of our obedience redowndeth unto ourselves, God gaineth little by it; our goodness reacheth not to him, to add a grain to his perfection, but to ourselves.  
The third Argument is drawn from the expectation of reward, which, if their masters should fail, God would not fail to repend unto them, Knowing, that whatsoever good thing any man doth, 
Eph. 6.8.  the same he shall receive of the Lord. Now if the Lord so liberally reward faithful service done to mean men, how rich a reward gives he to the faithful service of himself?  

Helps and means of obedience  And that we may walk in the way of obedience, let us use these helps.  
1 Make conscience of the least duty, as knowing, that omission of duties shall receive sentence against them, 
Mat. 25.42  as well as commission of evil.  
2 Look what thou art called unto, and in thy calling what is most needful, and that do, wisely preferring the general calling before the special, and heavenly things before earthly. 
Mat. 6.33.   
3 Keep thyself in readiness to every good work, knowing that thou hast always one iron in the fire, a soul to save, an Election to make suit; 
2. Pet. 1.10  which requireth all diligence.  
4 Suffer thyself to be guided by the rule and square of God's Word; it is a Lantern & a light to guide thee, and the word of grace that will teach thee to deny all ungodliness, and worldly lusts; 
Tit. 2.11.12.  and to live soberly, righteously, and godly in this present world.  
5 He that would do all that God commands, must not only take occasions offered, but even seek them, and watch them, as being glad to obtain them.  
6 Let not the Lord find a time wherein he may say to thee, as he did once to some standing in the streets, Why stand you here gazing all day? but say to thy soul as David did to his Son Solomon, Up and be doing: There is no time, wherein God, and thy neighbour, and thyself, the Church, or Commonwealth, or thy family, or the Saints abroad broad, call not for some duty from thee: Oh lay up 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 unto God's Commandments? 
Quest.   
Sol. 1. 
Sol.  God love's truth in the inward parts, and refuseth all that obedience, which follows not sanctification of the spirit. Examine now thy inward parts, and see whether there be such a change in thee, as thou canst join the subjection of thy soul with the obedience of thy body.  
2 Examine thyself whether the love of God constrains thee, or the provocations of men compels thee to obedience: a free horse needs not the wand, nor one willing to obey needs no coactions, nor fair encreating.  
3 Examine thy manner of obedience, whether it be a cheerful and a willing obedience, that repineth not, as giving God too much; that deviseth no excuses, as Saul when he did but half the Commandment; 
1. Sam. 15.  that seeketh no delays: I made haste, 
Psal. 119.  & delayed not to keep thy righteous judgements.  
4 Dost thou make conscience of the least Commandment, as well as the greatest, and of all the Commandments, as well as one? obeying the Commandment of faith in the Gospel, as well as the Commandment of the actual, and moral law; obeying the Commandment as well of doing good, as of abstaining from evil. And lastly, doth thy obedience hold out, and never shrink away; then surely thy obedience is sound, and thou art a true and faithful Disciple, doing whatsoever thy Lord and master hath commanded. 
joh. 15.  Thus much in general of this Commandment of Christ in these words, This do, etc.  
That which Christ in particular commanded, was the celebration of this Supper; This do as you have seen me doing before you: Celebrate this my Supper according to my institution: Observe, 
Doct.  the celebration of this Sacrament is imitatorie: the Minister and receiver have nothing therein difficult or miraculous, for then Christ would not have imposed it upon them for imitation: works of wonder are impossible to simple men, they must be left unto divine powers. That which our Saviour commanded here, is such a thing as both may, and aught to be done: He did not bid his Disciples turn the bread into his body, or the wine into his blood, that is a matter that went beyond their skill, and had been a strange miracle indeed: but as he took the bread and wine, gave thankes for them, broke the bread, and poured the wine, distributed them amongst his Disciples, and commanded that they should eat and drink of them, so would he have both Minister and people to do in imitation of him.  
This may serve to reprove the Papists, 
Use.  that add so many gauds to this Sacrament, which Christ never 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, Do this, but not offer this, for he 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 sins both of the quick and dead, which doth much weaken the virtue of Christ's death: and cross the word of God's Spirit, teaching us by his Apostle, that with one offering Christ hath consecrated for ever them that are sanctified: 
Heb. 10.14  so as this Sacrament cannot be a Sacrifice (The offering of his body was but once made to take away the sins of many: 
Ver. 10. Heb. 9.28. ) neither did Christ leave it to us, that we should understand it as a Sacrifice, knowing, that then we could never imitate him. Besides, they make the Sacrament a veil to hide Christ by their trashy additions: Christ said, Do this, that is, eat, drink, etc. But they go further, they must put on their masking apparel, Albes, girdles, copes, tunicles, deacon, subdeacon: they must have their ceremonies, as censers, balls, candles, candlesticks, paxes, pixes, corporasses, corporasse clothes, superaltaries, Altars, Altar , chalices, cruets, napkins; they must use strange gestures, turnings, returnings, gaspings, gapings, kneel, crowching, cross, knockings, wincking, stare, kiss, licks, noddings, nosing, washings, weep, with confessions, prostrations, commemorations, consecrations, conjurations, pausations, and a thousand other abominations: All which are strange things, and nothing concern us in the celebration of Christ's Supper.  
2 Here also may be reproved all too curious Ministers, that run more upon circumstance then substance, putting as much virtue in the outward robes and vestments, as in the matter of this Sacrament: But Christ bids us not put on this apparel, or that piece of linen; all that he gave in charge was, they should administer this Supper, as he did to his Disciples.  
3 Here may be reproved many receivers, who make many a quaere at the behaviour of the Minister, not regarding the efficacy of this Supper to be of God.  
Ob. Some say, 
Ob.  how may I communicate with a wicked Minister, or with what comfort?  
Sol. The wickedness of the Minister may somewhat lessen the comfort, 
Sol.  but neither diminish the perfection of the Sacrament itself, nor hinder the efficacy thereof to us, seeing the efficacy depends only on the promise of God, and the faith of the receiver.  
Ob. But how can he be a means of conveying grace to me, 
Ob.  that is a graceless man?  
Sol. Grace is compared to water; 
Sol.  now may not water that passeth through a wooden or stony channel, which itself is so undisposed, that it cannot receive or have any benefit of it, make a whole garden fruitful? So it is in this Sacrament, though it come through a wooden or a polluted vessel, a bad Minister.  
Ob. But by communicating with him, 
Ob.  we communicate in his sin.  
Sol. He that receiveth the Sacrament at the hands of an Adulterer, 
Sol.  is not made thereby an Adulterer nor partakes of his Adultery. If we either made him Minister, or communicated with his insufficiency, which our soul's groan under, some part of the guilt would stick to our singers: But we communicate only in the Lords ordinances, so fare as he is able to administer; and justify not the lawfulness of his calling, but that be only is in the place of a Minister, whom we cannot avoid, unless we will put away the Lord in refusing his Sacraments.  
Ob. But what say you to a dumb Minister? 
Ob.  He is no Minister, and therefore he can perform no ministerial action: His Sacraments also are no Sacraments.  
Sol. For themselves, 
Sol.  I say their ministry it unlawful to themselves; and without repentance, a certain matter of destruction. 2. I cannot blame those, who with their own, and the Church's peace do avoid them. 3. We must distinguish between such a man, and a mere private man; for although they be not good, and lawful Ministers of God, yet because they come in the room of Ministers by the election of the Church, to whom God gath given power to ordain them, they are now public persons, and Ministers, though not good ones. 4. Being thus enabled by the Church to give what they can, and bound by being in the place of a Minister, though he come never so inordinately to administer Sacraments, we may receive from him what he can give.  
Ob. But how may I partake, 
Ob.  where open sinners are tolerated to receive the Sacrament? do not I partake in their sins?  
Sol. Christ was content to wash in a common water, 
Sol.  in the flood jordan, he feared no infection from it: Though Naaman the Leper were washed there, though the Pharises, and Hypocrites washed there, yet he takes no exception, contracts no uncleanness: So the wickedness of another communicant doth not prejudice him that is rightly prepared: though he communicate with him in the Sacrament, yet not in his sin. No man's sin can defile another, or make God's promise in vain, 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 Christ's commandment, he bids us celebrare this Sacrament, that we may remember him, not that we should think 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, we might call his love (in sacrificing himself for us) to our minds.  
Our adversaries leave out this piece of Scripture, as a thing pertaining to no purpose: yet they are so necessary, that without the knowledge of them, the Sacrament profiteth little: Or if they do not leave out these words, yet they whisper them to themselves, that no man may be the better for their doings; and that the people may be kept still in blindness: But the main reason why they make these words outcasts, and as without a father, is, because they make against their transubstantiation. If we do all in this Sacrament, in remembrance of Christ's body, which was broken like the bread, it is an argument that his body is not there. For remembrance is (as I said before) of things absent: we cannot be said to remember, but rather to see that which is before us. Let the Papists well remember themselves, that they are out of the right way: Christ is not bodily present in the Sacrament, when he bids us do this in remembrance of his body. But seeing Christ doth in this his institution command us to celebrate his Supper in remembrance of him, we may learn this lesson, That  
We are very inclinable to forgetfulness, 
Doct.  else Christ would not so much have pressed upon us this duty of remembrance: He thought that we would not think of his love towards us, unless he had given us a memento, whereby we might be put in mind of it; and indeed soon do we forget Christ without a special token of remembrance. And that because, 
Reas. 1.  1. Our natural corruption, and uncleanness of our hearts and minds, is such a cursed fruit of original sin, as that it fills us full of wicked thoughts, and carnal meditations, and makes us cast off all care of Christ, as if we had nothing to do with him.  
Reas. 2 2. We have no love, nor delight in him; all our love, and delight is in worldly things, and idle vanities: If we thought that all our spiritual treasure were in Christ, and that with the gaining of him we should gain all heavenly blessings, we could not so easily forget him: But our hearts can harolie be persuaded thereunto, and all we gape after is nothing else but filthy lucre.  
Reas. 3 3. There is such pride of heart in every one of us through the unthankful abuse of our prosperity, that we never mind Christ; whereas store of benefits should lift us up to a perpetual remembrance of the author, and giver of them, on the contrary they so lift us up to a pride of ourselves, that we forget him. So complains the Prophet: According to then pasture so were they filled: 
Hose 13.6.  they were filled, and their heart was exalted, therefore they have forgotten the Lord their God.  
Use. Seeing we are so forgetful of our Saviour Christ, 
Use.  that hath done so much good for us, as the world cannot comprehend: Let us labour not only to see this, our sin of forgetfulness, but also to subdue it; which that we may perform with care and conscience, let us consider the grievousness of it, and the greatness of the punishment threatened against it.  
The grievousness of it appeareth by the Lords often forbidding of it: 
Deu. 4.23. et 8.11.  Take heed to yourselves lest you forget the covenant of the Lord: And again, Beware thou Jorget not the Lord thy God.  
2. Forget fullness is a kind of Atheisthe, 
Psal. 10.4.11.  for they who are forgetful have no impression of God, not his Son Christ engraven in their heart, mind, and soul.  
3. It is the mother nurse of many sins, it goth not alone, but carrieth many sins with it; whereof it cometh to pass that forgetfulness, and transgressions are joined together as the cause, and the effect.  
It was the cause of the idolatry of Israel, of her sacrifice to devils, 
Deu. 32, 15 17, 18.  of her contempt of God's messengers, of herself conceit, of perverting her way, 
jer. 3.21. judg. 3 7.  of doing wickedly in the sight of the Lord, etc. And now speak by way of reproof to any one that hath done amiss: Why Sir, why did you swear, profane the Lords Sabbaoth, deal injuriously, commit that act of uncleanness, speak vainly and idly? etc. Did you not hear the Minister reprove these the other day? His answer will be: Surely I had quite forgotten, and never remembered. Thus you see forgetfulness is the cause of many great sins.  
Secondly, as this sin is grievous, so the punishment of it is fearful. 1. 
Isa. 49.14.  They that forget God, shall be forgotten of God: that is, 
Lam. 5.20.  he will withdraw his love from them. 2. They shall be vexed with barrenness, 
Hos. 4.6.  and death: 3. With desolation, and destruction of their cities. 
Isa. 17.10.  4. With bondage, 
Hos. 8.14.  and subjection under Tyrants. 
1. Sam. 12.9.  5. The Lord will scatter them as the stubble that passeth by the wind of the wilderness. 6. 
jer. 13.24.25. jer. 18.17.  They shall be overthrown in the day of battle. 7. They shall bear their lewdness, and their iniquity, 
Eze. 23.35.  which is a burden intolerable. 8. Lastly, they shall be punished with the torments of hell, The wicked shall be turned into hell, 
Psal. 9.17.  and all the nations that forget God hell, death, and eternal destruction shallbe their portion.  
Now therefore that we may avoid the grievous and fearful punishments inflicted upon this sin, let us ever set ourselves in God's presence: As the Lord's eye is in every place to behold the evil and the good: 
Pro. 15.3.  so let the eye of our minds be steadfastly fixed on him: this is a matter of especial behoof to be well thought upon.  
Secondly, when we go about sin, let us remember Christ, how it was our sins that caused him to shed his most precious blood, let us apply him to our hearts by faith. For  
Reas. 1 1. This remembrance of Christ, will keep and preserve us from sin, lest we crucify again to ourselves, by our sins, the Lord of life.  
Reas. 2 2. It will recover us out of sin, being fallen into it. Peter, when he once remembered Christ, 
Mat. 26.75  and his words, what did he then? surely the text saith, He went out and wept bitterly, and so became penitent: even so if we have sinned, and call to mind the great love of Christ who came down from heaven to die for our sins, & to rise for our righteousness, it will make us (if there be any spark of grace in us) weep, & mourn for our sins, that we may become penitent, & reform. 3. It will help to strengthen our faith, & to increase our love towards him: Reas. 3 as when one friend calls to mind such, and such tokens another friend gave him, is set further in love (upon the remembrance) to him that did bestow them. So it may be with us, the oftener we remember Christ in this Sacrament, the deeper impression of love it will work in us. 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 ever forget where you laid your treasure? No I warrant you, that will always be remembered, though you laid it up many days ago. But shall I tell you how it comes to pass, that so seldom Christ is remembered: The fault is not in thy memory, but in the will; thou wantest a good will, and a love unto Christ: a man will never forget that thing he loveth best, he will hide it in his heart, as David did God's word. 
Psa. 119.11  If therefore thou hadst a delight, & love unto Christ, thou wouldst use all means to rectify thy memory that he might not be forgotten.  
Vers. 25. After the same manner also he took the Cup, when he had supped, saying, This Cup is the new Testament in my blood, etc.) Hitherto we have spoken of both services at this Table, viz. The bread and the Cup, and also of all circumstances, and actions touching them both: yet somewhat remaineth behind in this verse to be spoken of, that concerneth the second part of this Sacrament. After he had supped, he took the Cup: The Apostle seems to express, and note some difference of time between the giving of the bread, and the giving of the Cup, and the Evangelists agree with him therein; fierienim potest, etc. (as Master Caluin saith) It may be that in the Interim between the delivery 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 he neither did any thing, nor spoke any word divers from, or contrary to this holy mystery.  
The Ministers calling is no idle calling, 
Doct. 1.  but a calling of labour, and great employments: when he hath dispatched one work, he must begin another, and when they are both ended, he must set afresh on them again. When our Saviour hath administered the bread, he than prayeth, or preacheth, after that he delivereth the wine, etc. He was always employed: The ministers task is endless: 
1. Thes. 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5.17.  They must labour among you, in word and doctrine. The word there used doth signify to labour unto weariness. And in another place Paul describing the office of a faithful Minister, 
1. Tim. 3.1.  saith, If any man desire the office of a Bishop, he desireth a worthy work: whereupon one said well, 
Episcopatus nomen est operis, nonhonoris August.  the office of a Bishop is a name of labour, not of honour.  
The names that are given to them in Scripture; 
Eze. 3.17. Mat. 9.38.12.2. 1. Cor. 3.9, 2.5.20. joh. 10.2. Luk. 5.10.  betoken labour and diligence: they are called Watchmen, Labourers, Husbandmen, Seedsmen, Ambassadors, Shepherds, Fishers, etc. Though their calling be an high and an honourable calling, yet it is a calling of labour, not of case: they go out of one Loom into another; sometimes they are employed in private study: first, they learn by study what is fit to be taught: 
1. Tim. 3.2.  sometimes they are employed in private prayer for their people, like Samuel; God forbidden (saith he) that I should sin against Lord, 
1. Sam. 12.23.  and cease praying for you: here he promised never to give over this duty for his people. Sometimes they are employed in visiting the sick, in godly conference, in Christian and heavenly admonitions and reproofs: sometimes again, they are employed in painful and diligent preaching of the Word, in administering the Sacraments, and many other holy ordinances and exercises: so as we see they cannot be idle, but instant in season, & out of season.  
1 This Doctrine serveth to reprove those people, 
2. Tim. 4.2. Use.  who account the Ministers calling a lazy calling: we get our liuings easily, by pattering on a book a little, etc. some say, and it is no marvel that they must labour for us. But we see by that which hath been spoken, that they are greatly deceived. Our Saviour compareth the work of a Minister to things of great labour, as to ploughing, fallowing, planting, watering, rearing an house, seeding of Cattles, watching by night, etc. In all which great diligence is required. The work of an husbandman is never at an end sometimes he fallows, sometimes he stirs, sometime he carrieth out his compass, sometimes he sows, sometimes he harrows sometimes he weeds; yea, every month brings with it new work. So the Minister, that is God's husbandman, if he have care to do his duty, shall never find time to be idle, neither shall any man have any just cause to say, that because he is a Minister, therefore he hath an easy occupation.  
2 Here may be reproved idle Ministers, who are notwithstanding called to this high calling; such are blind Watchmen that have no knowledge, and dumb Dogs that cannot bark; 
Isa. 56.10.  they lie and sleep, and delight in sleeping. If they eate the fat, and cloth themselves with the wool, 
Eze: 34.3  they care not greatly what becomes of the flock: such slow bellies are from the Devil fishers of money, rather than from God fishers of men: they can hunt well after many liuings, yet bend themselves to do no good. It were to be wished, that the governors of the Church would use their authority, to reform this gross idleness of Ministers: Oh that these wells without water were stopped up, 
2. Pet. 2.17  and these clouds without rain were dispersed, 
jude v. 12.  that God's people might obtain the rivers of waters, and those streams that shall never run dry.  
Use 2 2. Use of this Doctrine may serve to teach us with care and conscience to look to our callings; when one thing is concluded, another most begin, still the end of one is the beginning of another: we must ever be doing something, either preaching or praying, or reading, or conferring, or visiting the sick, or studying, or admonishing, etc. When we have planted knowledge, than practice must be urged; when practice is approved, than perseverance must be pressed; when perseverance is allowed, them progress must be urged; there is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something left to do. And to conclude, as it was with Peter touching his net: so it is with all painful ministers touching their office: they busy, themselves sometime in preparing, sometimes in mending, sometimes in casting, abroad, sometimes in drawing in their nets, always in necessary employments.  
This Cup is the New Testament in my blood.) That which hath been formerly delivered 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 Matthew, and Mark, 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 understanding of these words, we are to mark, and consider what a Testament is, and what things are therein contained: Secondly, what the difference is of the Old and New Testament: Thirdly, the benefit that we from thence may gather.  

Testamenton 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 understand it to be a promise, or a covenant made between one that is sick and ready to yield up his Ghost, and his children or other his dear friends, to whom he bequeatheth his goods and lands; and it is impressed in paper with pen and ink; yet so, as that paper is a full testimony, witness, or sign of all the gifts and Legacies, that the party sick and ready to departed, promised, gave and bequeathed to his children or friends. In like manner Christ his Testament, was his final promise, and covenant made to his Elect, touching his gift of Grace, and free remission of sins confirmed unto them at his departure out of the world, not in paper, but in the pouring and shedding forth his blood; for the blood of Christ gives life to this Testament, as Moses plainly tells us, There is life in the blood. This word Testament implies a promise; 
Levit. 17.11.  and therefore teacheth us that, This  
Sacrament doth confirm, strengthen, 
Doct.  & nourish our faith, because it seals the promise we should believe. As it is with those to whom Legacies are bequeathed, they never are in doubt, or fear of the payment, because, say they, it was his will, and Testament: but the more they think of them, the more they are confirmed: So it is with all the faithful; nay, they in better case, (for the executors of a mortal man may fly, or die, or be bankrupt) they may fully assure themselves of the payment of their Legacies bequeathed unto them by Christ, who who will never fail them, for what he hath promised in his last will, and Testament, shall be established.  
The things to be 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 jesus Christ, 
Mat. 16.16 Mar, 1.11.3.11 I am. 1.17. Isa. 9.6. Heb. 1.2.  the eternal Son of God, the Author of every good and perfect gift, the everlasting Father, the heir of all things, etc. He had free liberty and power to make his last will and testament.  
Ob. But a servant in the house 
Ob.  of his master, and a son under the government of his father, can be no Testators: Christ was both a servant, and a son, how could he then be a Testator?  
Sol. God gave all power and authority unto him, 
Sol.  as Christ himself testifieth, 
Mat. 28.18  All power is given unto me in heaven and in earth: and God made him the heir of all things, as he saith in another place, All things are delivered unto me of my Father: 
Luk. 20.14 Mat. 11.27  therefore he 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 days come that I will make a new covenant with the house of Israel, 
jer. 31.31.32. Heb. 8.7.8.9.10.  and with the house of judah, etc.  

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, Satan, flesh, world, sin, etc. (by his blood he hath redeemed us) and free remission of sins: This is my blood which is shed for many, 
Mat. 26.28  for the remission of sins. These Legacies were Christ's own proper goods, they did not belong to any other, Christ might therefore more freely bequeath them. No man can be a Testator of another man's goods & inheritance. 2. They were not deserved, nor of merit: 
Non potest Test●menta liter Legari quod debetur ex merito: Meritum enim transit in  that cannot be called a gift by will and testament, that was first earned; it is rather a debt due, and excludeth all favour and good will which is required in a Testament.  

debitum, Debitum autem excludit gratiam, quam libera requirit Testamenti benevolentia. Musc.  Much deceived then are the adversaries of God's 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 look for remission of sins; but they may look long enough ere sins can be pardoned by a Pope; nothing can purge us from them, but the blood of Christ jesus.  
2 By their merits they shall never procure those Legacies left by Christ to his Church: he gave them freely, but they will have them deservedly, they scorn his gift, they will either earn it, or not have it, and so they are like for ever to go without it.  
3 The heirs of the Testator: 
3 The Heirs. Rom. 8.17.  They are the Sons of God, and true believers: Christ in making this his last will and testament was not partial, giving much to one, little to another, and disinheriting a third; but he gave to all the faithful alike, even to all that believed in him, remission of sins.  
Ob. But it may be said, 
Ob.  that Christ herein did much wrong to his natural mother, brethren, sisters, and other his kinsfolks: they alone should have been his heirs.  
Sol. I answer here, 
Sol.  Christ looks not at his kindred, his brethren and sisters by nature, flesh and blood have small part in these Legacies; but he looks at his brethren and sisters by Grace, to whom the Covenant was made. It is not the privilege of nature, but of adoption, that can challenge inheritance given by his will.  

4 The Executors.  4 The Executors: they were his Apostles, successively all diligent and faithful Ministers, whom he entrusted with the careful performance of this his will and testament: who, while they carefully and faithfully preach the Word, administer the Sacraments, & perform other duties laid to their charge, are said to be good and faithful Executors: and as Paul 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 liveth, he may add 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 us: 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, whilst the Testator liveth. This Testament of Christ was confirmed, and ratified by his own death, and bloodshedding: as the Covenant God made with Israel, was with the shedding of the blood of Bulls and Goats.  

6 The Condition of the Heir.  6 Lastly, there are conditions required of the heir, which he must keep: So also of the heirs of Christ, which they must observe: they must believe in him, and make particular application of him and his merits unto themselves, saying with the Apostle, He died for me, and gave himself for me. 
Gal 2.20.  They must walk worthy of those Legacies in his Testament bequeathed unto them; being holy, merciful, and humble as he was, they must come as near to his divine nature, as possibly they can, and resemble his Image. Yea, seeing all of us are called to be heirs, let us not be proud of our inheritance bequeathed, but rather let us be obedient to him that gave it: let us be thankful for such a gift, let us give ourselves again to him that hath been so liberal to us; let us no more mind earth and earthly things: and let us give good possessions to our sons, and dowries to our daughters, that is, let us labour for their plantation in the most holy faith, that they may be coheirs with Christ, rooted and built up in him.  

A new Testament.  Secondly, Christ doth not only speak of a Testament, to show unto us that the first covenant (wherein were the ordinances of divine service, 
Heb. 9 read the whole Chapter.  and a worldly Sanctuary: For there was a Tabernacle made, the first was called the Sanctuary wherein was the Candlestick, the Table, the Shewbread; The second was called the holiest of all, wherein was the golded censer, the Ark of the Covenant, the golden pot that had Manna, Aaron's rod, and the Tables of the Covenant, etc.) is renewed by Christ. All the ceremonies, carnal ordinances, and sacrifices which did remain until the time of reformation came, are abrogated and dissolved: For Christ being come an high Priest of good things to come, 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 speak,) that one would not think it the same, but rather a new Testament. Even 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 David, and now both to jew, and Gentile, that it might be for ever 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 given by Moses, but grace and truth came by jesus Christ. 
john 1.17.  The Law is the ministration of condemnation: But the Gospel, or the new Testament is the ministration of righteousness: 
2. Cor. 3.9.  The Law, or the old Testament gendereth to bondage, but the Gospel is free, 
Gal. 4.24.28.  and maketh us children of promise: The old Testament was confirmed by the blood of Goats, Bullocks, 
Exo. 24.8. Leu. 1.5.9.18.16.14.18.  and Rams; 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, shadows, and figures: Moses put a veil on his face, that the children of Israel could not steadfastly behold the end of that which is abolished: 
2. Cor. 3.13.  But the new Testament is the substance of those shadows: the sacrifices, and ceremonies with the Priesthood are taken away, the veil is rend, & we may behold as in a glass, with open face, the glory of the Lord: the new Testament therefore doth as far excel the old, as the substance doth the shadow, or the thing itself the figure of it. Hence therefore in the third place we may observe for our benefit, and comfort, That  
We under the new Testament have greater means of knowledge, 
Doct.  and obedience, than the faithful had in the time of the old Testament: Salvation is nearer us than when it was first preached: the waters from under the threshold of the Sanctuary reached but to their ankles, which now is become a stream that cannot be passed: the Cloud at the first appearance to them was no bigger than the palm of a man's hand, which now covereth the whole heaven: the Fathers of the old Testament, had but a candle to see by, but we have the full glory, and beauty of the Sun: they had but the drop, and sprinkling of water, we have the full fountain.  
2. If we compare our Church with that of the jews, we shall observe that the Lord did but sprinkle his graces here and there upon a few persons, where he pleased; but now he hath poured out his Spirit, 
joel 2 28.  and opened a fountain of grace for all believers: All nations, Gentiles, Arabians, Barbarians, etc. Have equal part and promise in his graces. 
Isay 2.2.11.6.  The mountain of the Lord is lifted up upon the top of the mountains, that all the earth might be filled with the knowledge of God, as the waters cover the Sea: So as now from the least to the greatest, all may know the Lord.  
Reas. 1 1 We have the renewed Testament, which since the coming of Christ, is expounded more plainly by Evangelists, and Apostles, than before by Prophets.  
Reas. 2 2 God hath given a greater measure of his Spirit, both for understanding, and obeying; he hath led captivity captive, ascended on high, given gifts unto men, and sent his Spirit to lead us into all truth.  
Reas. 3 3 The types, promises, prophecies, and predictions of the old Testament, are now known to be accomplished in the new; in so much (as one saith well) that the exposition is more clear than the text.  
1 This may serve to teach us that as God's grace hath more abounded towards us then to them of the old Testament, so the more should we endeavour to be answerable unto them: This is a true rule, to whom much is given, much is required; 
Luk. 12.48  & according to the increase of means the Lord looks for increase of knowledge, faith, and obedience. When joel first prophesied of the pouring out of this Spirit, mark what wonderful effects followed; sons and daughters, servants, and maids, old, and young, prophesied, saw visions, and dreamt dreams. When this new Testament was first published, what fruits followed? what illumination? what understanding? what tongues? what miracles? what conversion to God? Sometime many hundreds, sometimes many thousands were won at one Sermon; and how violently was the Kingdom taken? We have the same Spirit poured forth in a more plentiful measure than they had; we have the same Testament, but renewed unto us; we have the clear Sunshine of the Gospel, and the fountain of living waters: But what condemnation is it, that we should be like streit-necked vessels, that receive the Spirit but drop by drop, though it be poured on us with full buckets? What a fearful judgement hangeth over our heads, that come behind the ordinary believers of the old Testament in knowledge, faith, and fruition of Christ with his graces? Is Christ come, crucified, raised up to glory; and are we but infants in these elements? Oh what a disgrace is it that we should be inferior to those of the old Testament, who had but the shadow, whereas we have the body and the substance? What a great condemnation will it be, that we who are reserved to such a bright shining day, should stumble at noon? In a dark 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 not only the jews, who walked in a dark light, but even the Gentles, who were darkness itself, in the practice of justice, mercy, truth, sobriety, and such like, is an heavy condition; and yet not the condition of a few professed Christians: and what a shame is it that we should be never a whit washed, nor ever a whit the cleaner, but like rubbish bricks, and Ethiopians, though rivers of waters be cast upon us? Oh let us bewail our want of growth, and our backwardness in all holy things, and labour to be filled with all saving knowledge whereof we have such great means. Kings, and Princes desired to see the things that we see, and could not.  
Drink ye all of this.) As Christ commanded his Disciples to eat the bread, so he commanded them to drink the wine; nay, he spoke more precisely of the wine, then of the bread: For of the wine he said, Drink ye all of this, which he said not of the body. Here the body and blood of Christ are joined together, & commanded to be received together of every communicant.  
Against this have the Papists much offended, 
Use.  dividing Christ's body, as the Soldiers did his coat; they will not stick to do half of Christ's commandment, to give the bread: but for the wine, they are ready to say with ancient Hereticques, Touch not, taste not, handle not: 
Col. 2.21.  It seems that Mass Priests are turned from servants, and stewards, to be Lords and Masters; if they say, the Laity shall not drink at the communion, it must be so, they will have authority equal with, or as great as Christ: if he command to administer under both kinds, they will command their inferior Shavelings to administer under one kind. Like Ananias, they keep back that which they should distribute, they will give the bread, but not the wine, for fear of spilling it on the people's . But herein these Pontificij Popish Shavelings, 1. Sin against the institution of Christ, who gave to his Disciples the mysteries not only of his body, but also of his blood, saying, Drink ye all of this, and they all drank of it, saith the Apostle. 
Mar. 14.13.   
2 They sin against the integrity of the Sacrament; that must not be received by piecemeal; but (accordingly as it was instituted) under both kinds.  
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 sin against the Apostolical Tradition, for the Apostles delivered the Sacrament under both kinds, as they received it from Christ under both kinds: That I received of the Lord (saith Paul to the Corinthians) I have delivered unto you. 
1. Cor. 11.   
5 They overthrow, and abuse the custom, and practise of the former, and purer Churches, who acknowledged no other administration of this Sacrament then that which was according to the direct institution of Christ.  
6 They wrong their own men. 
De consecra. distin. 2. Can. comperimus autem quod quidam sumptâ &c Anno 494.  Pope Gelasius ordained that all Christians, spiritual and temporal, should receive the Sacrament of the body and blood of Christ in both kinds, and he that would not should abstain from both. Pope julius the first, 
Ibid. Cum omne etc. Anno. 338.  commanded that the people should receive both the bread and the wine, one several from another: Pope Eugenius the fourth, allowed of Christ's institution, when the Council holden at Basile concluded that according to Christ's institution the people should receive the Sacrament in both kinds. 
Anno 1430.   
7 Lastly, they speak much for charity, but yet there is none to be found in their Sacrament: For what charity is there, where one drinks up all alone? If their Sacrament were a Sacrament of charity and love, than the members of Christ might not only eat thereof, but also drink: The Cup of blessing which we bless, 
1. Cor. 10 16.  is it not a communion of the blood of Christ? and again, Do we not all partake the same bread? But the Massmonger he eats, and drinks up all by himself, contrary to Christ's commandment, and the order of charity, so as he makes the Lord's Supper a Sacrament of hatred and dissension, rather than of love and unity.  
Verse 26. For as often as ye eat this bread, and drink this cup, ye do show the Lords death, till he come: The Apostle having set down the institution of this Sacrament, now proceedeth to the end and use of it, and teacheth us how we may remember the death of Christ, & how the virtue thereof may be sealed, and stamped in our consciences: For as often, etc. That is, whensoever you are partakers of the Sacrament of the body and blood of Christ, (and necessary it is that we should often communicate,) You show forth the Lords death, or, you shall show forth the Lords death. The word used, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifieth to declare, or set forth: And according to the sense of the Ancient Hebrews, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 20.3.  it signifieth to praise, or give thankes, or to make profession. It is much at one with that which was spoken before, Do this in remembrance of me, till he come: till the day of judgement, when Christ will perfonally appear, at that time we shall need no shows nor simbolls of him; for than he will show himself from heaven bodily, that all men may behold him visibly: but till that time come, this Sacrament is a show of his death, and a remembrance of his person.  
So often as ye eat.] From this word Often, here used of the Apostle, we learn this Doctrine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That  
This holy Communion of the Lords Supper, 
Doct.  aught at sundry and diverse times to be celebrated and administered of the Pastor, and received of the people. This the Apostle giveth us to understand, in that he saith, So often as ye eat; taking it for granted, that it is not sufficient for us to eat once or twice by the year at this blessed Table, and of this holy Supper, but we must eat thereof often, as time and occasion may conveniently serve. Hence we see in the Old Testament, though the people of God were but once circumcised, yet often and sundry times they received the Passeover, and eat the Paschall Lamb: So though we be but once baptised, yet we are to be made frequent partakers of the Lords table.  
For a man is borne but once, 
Reason.  but he increaseth still, till he come to a perfect growth: even so a Christian is but once borne of water and the Spirit, and so by baptism is received into God's Church; but being in the Church he daily increaseth, or aught to increase, till he become a perfect man in Christ; and therefore answerably, this Sacrament of the Lords Supper must often be received, being a sign, a special means, and help of our growing forward in Christ: 
Omnibus diebus dominicis comunicand●● suadeo Aug.  My counsel is (saith one) that every Lord's day this blessed Sacrament be received.  
Use. Here two sorts of people may greatly be reproved: 
Use.  First, all such, whether they be teachers or people, that content themselves with receiving this holy Sacrament but once a year, they think it sufficient, and therefore they will trouble themselves no more with it: this plainly showeth their superstitious madness in their choice of one day in the year (viz. Easter day) and no other for the receiving 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 sins.  
2 All such may be reproved, that when occasion is offered, yet for negligence, slothfulness, ignorance, malice, hatred, or for clearing themselves of hypocrisy (as some say) etc. will not receive: they will absent themselves on purpose, never considering this duty of often receiving which was commanded by Christ, & binds the conscience. It may be that thou art not prepared, that thou liest in sin without repentance; that thou hast hatred, envy, and malice, boiling in thy heart against thy neighbour: In this taking thou art not to lie still, but to use double diligence in preparing thyself, in repenting of thy sins, in seeking reconciliation with thy brethren, otherwise thou dost deprive thyself of that singular fruit, and great good, which may be reaped from the receiving of this Sacrament. This point hath been handle before and by God's assistance shall be more largely spoken of in our treatise touching the duties of Communicants.  
Ye show the Lords death.) This is a special end of this Sacrament, and teacheth us that we ought often to remember Christ, 
Doct.  and to show forth his death: this is a special thing which God requireth at our hands, and for this end and purpose he hath enjoined us this Sacrament. And Christ also willeth us, in the eating of this sacramental bread, and drinking this sacramental cup, to remember him; for in so doing, we shall show forth his death till he come.  
Christ's death is showed forth either in word or in life.  
1 In word, First, by praising and magnifying God for his mercies in Christ, especially for our Redemption: we are made a chosen generation, a royal Priesthood, an holy nation, a peculiar people, 
1. Pet. 2 9  that we might set forth the virtues of him that hath called us out of darkness into his marvelous light: therefore Blessed be the Lord God of Israel, 
Luk. 1.68.69.  because he hath visited and redeemed us, and raised up the horn of Salvation unto us in the house of his servant David: yea, blessed be the Father of our Lord jesus Christ, 
Eph. 1.3.  who hath blessed us with all spiritual blessings in heavenly things.  
2 By making a confession, and profession of Christ his death before our enemies. Be you ready always to give an answer to every 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 judaea, 
Act. 2.14. & 3.10.18. & 4.8.9.10. etc. 5.29 30. & 10.34 35. etc.  all that dwelled at jerusale, before Cornelius & his whole household: So did Paul and all other the Apostles, being not ashamed of his death, whereby they and all the faithful find life.  
2 In life. 1. By suffering crosses and afflictions for Christ's sake, We must look to jesus the Author and finisher of our faith, 
Heb. 12.2.  who for our sakes endured the Cross, and despised shame, etc. The servant must not look to be above his Master: Christ hath chalked the way, and we must walk after him, through afflictions and troubles, through sorrows and crosses. 
2. Cor. 4.8.9.10.  Paul tells us that he did bear about in his body the dying of the Lord jesus: but how? In this, that he was troubled on every side, perplexed, distressed, persecuted, cast down, etc. Unto us therefore it is given, not only to believe in Christ, 
Phil. 1.30.  but to suffer for his sakes: Let us take up our Cross and follow him, knowing that afflictions and sufferings are the marks of the Lord jesus in our body, and that he will not suffer us to be tempted above that we are able.  
2 By a daily sorrowing, and bleeding in our hearts: shall Christ suffer for our sins, and shall not we whose sins they are, be moved, and affected? The bleeding of our hearts with sorrow, and the dropping down of tears from our eyes, may put us in mind of his precious blood that dropped, & distilled down from his sides: The hardest Adamant that cannot be bruised with an hammer, yet if it be steeped in the warm blood of a Goat, 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 we mourn and weep for our sins, the more we are put in mind of the sorrow and anguish Christ felt, bleeding in his heart at his death, when he cried out, My God, my God, why hast thou forsaken me?  
3 By dying unto sin, Christ his death must be like unto the grave: The grave consumes the body, so the death of Christ must consumeth body of sin.  
This dying unto sin, is called a crucifying of the old Man, with all his works, 
Rom. 6.6.  an utter abandoning of sin, a selling of all that we possess, 
Mat. 13.14  a destroying of the body of sin, a mortifying of the deeds of the flesh, 
Rom. 8.13.  etc. They that are Christ's will show forth his death by crucifying the flesh with the affections and lusts thereof: 
Gal. 5.24.  and in that Christ died unto sin once, it may teach us, 
Rom. 6.10.11.  even us, that are redeemed by his blood, to make this account & reckoning with ourselves, to dye unto sin every day, and to deny all manner of world lusts, never walking after the flesh, 
Tit. 2.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.4.9  though we walk in the flesh.  
The use of this point is, seeing God requireth at our hands the remembrance of Christ, 
Use.  and not only so, but that we should show forth his death: Let us then in the fear of God be careful of this duty, and show 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 entered into his precious body, and by a daily dying unto sin: But alas, for the most part we forget Christ, we never think on him; we seldom or never glorify his holy Name, as appeareth by our general carelessness in all holy duties, by our small account of Christ's Passion, & by our ordinary cursing and swearing: we seldom or never make profession of the saving faith, unless it be cursorily or negligently, for fear we should be disgraced in the world with the upbraiding name of Puritans, and nice Protestants, or for fear of the loss of great men's favour: we never suffer for Christ's sake, but rather like Demas fly the troubles that are to come: or if we suffer, it is as a malefactor, 
1. Pet. 4.15.  or as a thief, or an evil doer, or as a busybody in other men's matters: Or for tumults in the Church by schism and heresy: or because we shame to be counted Apostates and revolters, or because we desire to be honoured as Martyrs. We never mourn or take on for our sins, but we remain impenitent, and lie in the hardness of our hearts, neither do we labour to kill sin, but it reigns in our mortal bodies, which is the sword to kill Christ, and as the poison of a dragon in the mouth of Christ. Thus we put fare from us the death of Christ: Oh therefore if we will look to have any part in Christ, let us not thus remain in blindness and stubbornness, let us not thus blot Christ out of the book of our memories; but let us so carry ourselves, that in every thing we take in hand, we may remember him, and show forth his death.  
Till he come.) There is a twofold coming of Christ, one of bafenesse and humility, which is his first coming, and past already: another of glory and power, which is the second coming, that we daily expect: and of that doth our Apostle here speak, Till he come; that is, until Christ's second coming to judgement. From hence learn, That  
At the last day Christ will come from heaven, 
Doct.  and visibly appear in his manhood: For the first, Christ will come from heaven: this is plain in sundry places of God's word, 
Phil. 3.20  Our conversation is in heaven, from whence we look for the Saviour: 
Mat. 24.30  The Son of man shall come in the clouds of heaven: 
Act. 1.11.  This jesus which is taken up from you into heaven, shall so come as ye have seen him go into heaven And again, 
1. Thes. 4.16.  The Lord shall descend from heaven.  
This needs no furt her proof, It is a thing that we all believe, and confess, that Christ being ascended into heaven, and sitting at the right hand of God, will come again from heaven in his appointed time.  
This may reprove many sectaries, 
Use.  and Atheistical mockers of Christ's second coming. First, the Carpocratians, the Caians, Porphyry, and other Sadducean heretics, that deny the Resurrection and the day of judgement, when Christ should come: they take away the cause, and the end of his coming, & so by consequence they deny his second appearance.  
Secondly, the jews, who fasten both their eyes so steadfastly upon his first coming, & the baseness and humility thereof, that they have no leisure to think of his second glorious appearance; they turn not up their eyes to behold him, whom they pierced, neither do they consider how he will come with glory and great power; if they did, than they would acknowledge him the great and powerful Messiah. But let not us (as they do) fix both our eyes upon the baseness of his first coming, but let us with one eye behold the glory of his second coming, which shall abundantly countervail the humility of the first.  
Thirdly, false teachers, that say, the body of Christ is not in heaven only, but in earth also, in every kingdom, in every city, in every parish, in every loaf, in every piece of bread, and cup of wine, where the Sacrament is received: But this is to destroy the nature of a true body, which cannot be in divers places at once.  
Let us therefore take heed of such deceivers, give no place to their error; and trust perfectly that Christ sitteth at the right hand of the throne of Majesty in heaven, having no corporal presence elsewhere: and that from thence he shall come at the last day to render vongeance unto the wicked, and to be glorified in his Saints.  
Lastly, godless mockers of Christ's second coming, whom Saint Peter speaks of, 
2. Pet. 3.3.4.5. to 10.  who in regard of so long delay of his coming, grow to deride and scoff at the promise: But herein how much do they forget themselves, measuring the days of God's 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 forgetfulness, or change of his purpose, but his patience towards us in walting for our repentance, and the accomplishment of that number that he hath chosen to life: of whom perhaps there are many as yet unborn.  
Use 2 Secondly, this second coming of Christ may be a terror to all the  that have put fare from them the evil day, and despised the humility of Christ, and his still voice in the Ministry of his Gospel: they will not tremble now at his word to name their lives 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 themselves, 
Luk. 9 26  when he shall be ashamed of them; and as for those that daily pierce him with the spears and nails of their sins, they shall be sure to see him whom they have pierced; when themselves shall be pierced with shame and sorrow, to their endless confusion. Oh consider this, ye that forget Christ's coming, and speak peace to your souls, why do you abuse his patience? Why will you treasure up wrath for your selves, against the day of wrath? Why will you fit yourselves as fuel for the fire of that day, when the Lord jesus shall come from heaven, 
2. Thos. 1.8.  inflaming fire to render vengeance against all them which know not God, nor obey the Gospel of our Lord jesus? Well, if you will not be warned, but you will go on in sin, know it that the party wonged by your sin, is he, who must come from heaven to be your judge, and to pass sentence of condemnation upon you.  
Use 3 Thirdly, do we look that our Saviour will come the second time from heaven? Great reason then, that we should have our conversation in heaven, and that in affection, soul, heart, thought, love, and desires, we should ascend thither. Herein we may learn a lesson of the children of this world: Where is the Usurer's mind, but where his silver and gold is? Where is the Husbandman's mind, but on his tillage, pastures, barns, and where he looks for the fruit of his labours? Where are the affections of the voluptuous, and ambitious man, but where the things are, which his soul desireth? And where should our hearts and soul's conversation be, but in heaven from whence shall come our Saviour, even the Lord jesus Christ? Oh let us sail over jordan into the land of promise, let us go into heavenly Canaan, and be Citizens there. If we count that our treasure is in heaven, let our hearts also be in heaven; there Christ is, and thence we look for him.  
2 Christ will not only come from heaven, but he will also come as man, he will visibly show himself, in his manhood, that all eyes may behold him: This is plain, God hath appointed a day, 
Act. 17.31.  in the which he will judge the world in righteousness, by that man whom he hath ordained. Again in that Sermon of Peter before Cornelius, 
Act. 10.42.  the Apostle teacheth us, how that the man jesus was ordained of God to be judge of quick 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 enjoined Timothy to fulfil his charge until the time of the appearing of our Lord jesus Christ, 
1. Tim. 6.14.15.  which he shall show. Now the wisdom of God thought fit that Christ should visibly appear, and come as man.  
Reas. 1 1 Because Christ having in his manhood accomplished man's redemption; and in it had been judged of the world: It is meet that he should now manifest the glory of his manhood, exalted above all Creatures, & shining in such brightness of glory, as is fit for such a body as is united to the divine nature: Hence it is that we often read this second coming opposed to his former: wherein he pleased to cover and veil his glory, which now he will reveal, and make most splendent and beautiful.  
Reas. 2 2 It is certain there shall be a day of judgement; and that the visible act of judging shall be ascribed to Christ as man, because neither Father, nor holy Ghost can assume visible forms, being incorporeal, and spiritual substances: Neither could they make themselves of small reputation as Christ God-man did: and their sides (having neither body, nor forms of bodies,) could not be pierced; and therefore it is Christ alone (whose body was broken, and sides wounded for our sins) that shall visibly in the form of man appear, that mortal eyes may behold him.  
Reas. 3 3 Christ will appear as man, in regard of his sheep and selected children, who as they are justified by his first appearing in humility, so shall they be glorified by his second appearing in his glorified body.  
4 Lastly, hereby he shall show his near affinity unto man, in that he shall in his humanity be seen visibly descending in a Cloud, as he was seen visibly ascending by a Cloud.  
Use 1 Use. Belike than Christ is resident in heaven, 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 should dream of his humane presence perpetually upon earth? and that his humanity as well as his deity fills both heaven and earth? What then is become of that which he spoke in the days of his flesh? 
Mat. 26.11.  Me shall ye not always have; and, It is expedient for you, that I go away. 
joh. 16.7.  How is it that the Scripture bids us feeke his body in heaven, and thence to expect him? Let us content ourselves with the simplicity of Scriptures, and the truth thereof.  
Use 2 Use 2. This may serve to terrify the wicked; there is a generation of Anaks house left still, who go about to lay Pelion upon Ossa; who think (because Christ at the last day will come to judge the world in his manhood,) to be as good as he, and to throw him out of the throne of judgement: He is but the Carpenter's son, and shall he rule over us? But alas, when that day comes, they shall tune another song, they shall quake and tremble, and not be able to answer one word for a thousand. Now like josephs' brethren they stalk, and strut it out in their bravery, in their vain power, Shall he have dominion over us? Come, 
Gen. 37.8.20.  let us kill him; but then they shall be troubled at his presence, 
Gen. 45.3.50.15.16.17.  and fear shall come upon them, they shall not be able to behold the glory of his face, but shall fall down before him, and desire the hills to cover them. His first coming was so base, and himself so despised, that every one did overtop him. He was then in the form of a Servant, 
Phil. 2.7.8.  and cast off of every man; which our hellish Anakims', and profane Esau's take hold of, and think him still the same: But to their sorrow and confusion, the Lord hath exalted him, appointed him their judge; and he will (as sure as the coat is upon their backs) come with thousands of his Saints to convince them of all their  
jud. 14.15.  deeds, and proud speeches, that they in an  manner have spoken against him; and (will they, nill they) they shall be slain before him. 
Luk. 19.27.   
Use 3 Use. 3. Here is comfort for the godly, who have followed Christ in their regeneration; & who have been his brethren, and sisters to do the will of his Father: He will acquit them of all due and debt, set them free from sin; and the rusty fetters of all their hard affliction. As he was their elder brother in sanctification, so he will be for their salvation: Now he is for them to his Father, an Intercessor, Mediator, Advocate; but then in his own person, & manlike appearance, he will be a total Redeemer. Oh let us comfort ourselves, and wait for the day of our redemption, let us lift up our heads for joy: The regions are white to the harvest, and the day cometh on, wherein our Head shall show forth both his own, and our glory who are his members; and when it is come, than the least among us, shall be known to be the King's Son.  
FINIS.