THE HEAVENLY BANQUET: OR THE DOCTRINE of the Lords Supper, set forth in seven Sermons.  
With two Prayers before and after the receiving.  
And a justification of Kneeling in the act of Receiving.  
By john Denison, Doctor of Divinity.  
The Second Impression.  john 6.54. 
Whosoever eateth my Flesh, and drinketh my Blood, hath eternal Life.  
LONDON, Printed by E. A. for Robert Allot, and are to be sold within the Turning-Stile in Holborn. 1631.   

The doctrine of the Sacrament is here set forth in three especial heads.  

1. By the time of Institution, which was In the night that Christ was betrayed.  
2. By the causes of constitution, and they are four: Namely, 

1. The Efficient cause or Author: 

The Lord jesus, Vers. 23.    
2. The material, which is twofold. 

1. Outward & visible, Namely, 

1. Bread, and Wine. Vers. 23.25.    
2. Inward and invisible, to wit, 

2. The Body and Blood of Christ. Vers. 24.25.      
3. The formal cause, consisting of the Actions. 

1. Of the minister, and they are five. 

1. The taking.  
2. The blessing.  
3. The breaking.  
4. The giving.  
5. The showing the use of the elements. Vers. 24.26.    
2. Of the people, and they are two. 

1. The taking of the Sacrament.  
2. The eating and drinking of it, Vers. 24.26. With the spiritual application.      
4. The final cause which is set forth, 

First, in general; Do this in remembrance of me, Vers. 24.25.  
Secondly, in particular; You show the Lords death till he come, Vers. 26.      
3. By the care that is to be had for the due celebration, which is to be considered two ways. 

1. First, in the danger of unworthy receiving, Vers. 27.29. set forth, 

1. By the greatness of the sin: He is guilty of the body and blood of Christ.  
2. By a dreadful consequent: He eateth and drinketh his own damnation.    
2. In the means to prevent the danger. 

Let every one examine himself. Vers. 28.       
Place this before Folio 1.   

TO THE RIGHT Honourable, GEORGE, Marquis of Buckingham, Viscount Villiers, Baron of Waddon, Master of his Majesty's Horse, and one of the Gentlemen of his Highness' Royal Bedchamber, Knight of the most Noble Order of the Garter, and of his most Honourable Privy Council.  
Right Honourable,  
IT is like, that in the divulging and dedicating of these Papers, I shall meet with a double censure: One, in that I do so suddenly follow two such worthy Lights, 
Episc. Roffens. & Cestrens.  as have lately gone before me in this subject. Another, in that I presume to present the same to One so eminent.  
But for answer to the former; First, the principal of my task is matter positive, and the controversy about Kneeling, is handled but breviter, and obiter; yet I hope sufficiently to give satisfaction to a peaceable spirit. And that which may seem my prejudice, I esteem my advantage. For had I gone before them, my lot might have been like the Daystar, which is obscured by the succeeding Sun; whereas a small Star shines in the Evening.  
Again, (that I may continue my Metaphor) He that made the two greater Lights, made also the Stars, 
Gen. 1.16.  and the Stars have their influences, yea, 
job 38.31.  the Stars fought against Sisera. 
judg. 5.20.   
Had I no other Apology, I hold it fit to show my conformity, and therein my duty to the Church, and the blessed nursing Father thereof. For as I would not be like violent Euripus, 
P. Mela. lib. 2.  which is ready to toss over all that comes into it; so would I not be like the River Arar, 
Caesar Ca●●. de bell. Gal. lib. 1.  whose current is so slow, that a quick eye cannot discern which way it runs.  
Neither is my presumption, in this my Dedication, altogether without excuse. For as the ancient interest I once had in the favour of that worthy Knight, your Lordship's Father, my much-honoured Friend, somewhat emboldens me: So, the interest that the Church hath in your Honour, and the need she hath of your assistance, for procuring her peace and unity, doth very much excite and encourage me in this my enterprise.  
If a Reverend Bishop, 
Episcop. Cestren.  who hath in some sort power coactive, did lately crave it at your Lordship's hands: much more may I, who have only means persuasive: 
Persuadere quis aliquid potest invito? Pacian. Epist. ad Sympron. Biblio. patr.  For who can persuade him that will not be persuaded, saith Pacianus?  
The GOD of Heaven, who hath made you gracious with a King of admirable endowments, multiply his blessings upon your Honour, that you may increase in grace and favour with God and man.  
Your Honours humbly devoted, JOHN DENISON.   

To the Reader.  
Christian Reader,  
THese, amongst other papers, which have laid long by me, I had long since destinated to privateness and silence; But such hath been the importunity of friends, that I have at last been overruled for publishing of them.  
If in this discoutse upon the Sacrament, thou find that which may help to build thee up in Christ, (which is indeed my hope and desire) embrace it, and make use of it. And when thou comest to the matter of kneeling at the Communion, take heed, I seriously entreat thee, of rashness, wilfulness, partial and personal respect of men contrary minded. For hence it is that some cannot endure, even to look upon those things which may draw them from error, and direct them in the way of Truth. This thou wilt account wilfulness and obstinacy in the Papist. And I am sure it is against the Apostles precept: Try all things, & hold that which is good. I call the searcher of all hearts to witness, that in the handling of these things, I have dealt faithfully, and with a good conscience, which wishing thee also to do in reading of them, I commend thee to God, and to the word of his grace, who is able to build further, and to give thee an inheritance with all those that are sanctified.   

A brief and necessary Table, containing the effect of the whole Book following.  

1. THE time of Institution, and the Efficient cause. page 1  
2. The Externall matter of the Sacrament. page 43  
3. The Invisible matter of the Sacrament. page 77  
4. The Form of the Sacrament. page 109  
5. The final Cause or End of the Sacrament. page 149  
6. The danger of unworthy receiving of the Sacrament. page 197  
7. The means to avoid the danger of unworthy Communicating. page 237  
8. A justification of the gesture of Kneeling in the act of receiving the Sacrament. page 293    

The several Texts of the Sermons following. 1. Corinth. 12.23, 29.  

Vers. 23. I have received of the Lord, that which I also have delivered unto you, to wit, that the Lord jesus, in the night that he was betrayed, taken 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 ye 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.  
26. For as often as ye shall eat this Bread, and drink this Cup; ye show the Lords death till he come.  
27. Wherefore, whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord.  
28. Let every man therefore examine himself, and so let him eat of this Bread, and drink of this Cup.  
29. For he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not the Lords Body.    

THE FIRST Sermon. The time of Institution, and the Efficient cause.  1. COR. 11. ver. 23. 
For I have received of the Lord, etc.  
AS St. 
1. Cor. 10.3.  Paul in the former Chapter doth compare the Sacrament of Baptism to the red Sea: So doth chrysostom compare the Sacrament of the Lords Supper; 
Chrys. in Psa. 113.  and that very fitly. For as the red Sea was alijs sepulchrum, alijs vehiculum, to the one a sepulchre to swallow them, to the other a Chariot to carry them safely from the face and fury of their enemies: so the blessed Sacrament is the bread of life, and as a sanctuary of comfort to a sanctified heart, but to the wicked and profane, it is the bane of their souls, and a gulf of eternal perdition.  
Now what more lamentable, than that Gods holy ordinance, provided for the bliss, should turn to the bane of his people? Yet what more ordinary? And thus the Apostle finds that the Sacrament was to the Corinthians, who by their unworthy receiving deprived themselves of spiritual comfort, & drew down upon them temporal judgements; The abuses of which people he labours to reform, and to that end sets down the divine frame of that heavenly structure, drawn by the hand of Christ himself: and that necessarily: For as he that will either direct his own work, or correct another's exactly, must propound unto himself a perfect pattern: so the blessed Apostle doth take a perfect pattern, and platform of our Saviour Christ, as Moses did his pattern of the Ark and Tabernacle from almighty God. 
Exod. 25.9.  He comes like Pythagoras' scholar with his ipsi dixit. His Office is for searching for prophaners, and abusers of the blessed Sacrament: therefore he comes with the aid of authority, and brings his warrant with him; saying, I have received from the Lord, that which I have delivered unto you. It fares with men in their errors, as with those that are sick, or asleep; the one cannot abide to be touched, the other to be awaked.  
Reproof hardly finds acceptance, except it be backed with authority, and he that will reform abuses, must build upon a sure ground; What better warrant then from the Lord? What sounder direction than the example of jesus Christ? What greater authority then from the King of Kings? Now with these the Apostle is furnished, and for the ground of reformation he lays down our Saviour's Institution: In prosecuting whereof, he shows himself to have been brought up at the feet of Gamaliel, and a worthy proficient in the School of Christ, so exactly and divinely doth he handle this sacred mystery.  

The time of Institution.  
The first consideration that occurs in this discourse, is the circumstance of Time, when Christ did institute the Sacrament; And that is in the night that he was betrayed. It ofttimes come to pass, that in humane discourses wise men do let fall fruitless and impertinent observations; but behold, there was never word spoken, nor work wrought by Christ, which the sacred penmen his Secretaries have recorded, but the same is worthy to be written with the pen of a Diamond, and to be had in everlasting remembrance. For as the Word of God is excellent, 
Psal. 12.6.  like gold seven times refined; so is it, in all the parts thereof, of singular use, according to that in the fifteenth to the Romans: 
Rom. 15.4.  Whatsoever was written aforetime, was written for our learning, that we through patience, and comfort of the Scriptures might have hope: so surely the due consideration of this circumstance of time will minister unto us much matter of instruction & comfort.  
chrysostom demands, 
 supra modum compungeret. Chrys. in 1. Cor. hom. 27.  Why doth the Apostle call to mind that time, that night, that treason? and answers; That the consideration thereof might thoroughly pierce our hearts. That was a doleful night to the Egyptians, 
Exo. 12.19, 20.  wherein the first borne of every family died. But oh how doleful was this night, 
Col. 1.15. joh. 1.14. Col. 1.13.  wherein the firstborn of every creature, the only begotten Son of God, and the Son of his love was betrayed? When the Lord of glory, whose life was more worth than the lives of a thousand Egyptians, (as the people spoke of David, yea more worthy than the lives of the whole world) was despightly apprehended? 
2. Sam. 18.3  When the women of jerusalem saw our Saviour led to his Passion, they were moved with compassion, 
Luk. 23.27.  & wept for him. And can we think upon the sorrows of that night without compassion towards him, and compunction in our own hearts, for our sins, which were the especial traitors that delivered him into the hands of his enemies? jobs desolate estate wrung from him a vehement malediction upon the night of his birth. 
job 3.6, 7.  Let darkness possess that night, yea desolate be that night, and no joy be in it. Certainly, my brethren, such a one was this night, it was a dark, a desolate, a doleful night, not admitting the mixture of any joy, when the Shepherd was smitten, and the sheep were scattered. 
Psal. 6.6.  David's night was doleful, when he caused his bed to swim, & watered his couch with his tears; most doleful was this night to jesus Christ, when he offered up prayers, 
Heb. 5.7.  and tears, and strong cries in the garden of Gethsemane.  
Who then, considering and calling to mind the dolours of this night, except he be metamorphosed into a stone, 
Qui nisi planè lapis Chry. in 1. Cor. hom. 27.  and his heart become harder than the neither millstone, can be void of compunction for his own sins, and compassion to his Saviour?  
But leaving the prosecution of this meditation to a fit place, here it will be material to consider why Christ jesus did this night institute the blessed Sacrament.  
And there may diverse weighty reasons be rendered for it.  
First, 
Cyprian. expla. ad Caecilium.  it was necessary that it should be instituted after the celebration of the Passeover; that the Passeover being a legal Sacrament might be abolished, 
Finem legalibus ceremonijs impositurus, etc. Idem de caena domini. Luk. 22.15.  before this Evangelicall Sacrament was instituted; Except Christ should have put a new piece of cloth into an old garment. This made our Saviour say, I have earnestly desired to eat this Passeover with you, before I suffer. The words have an Hebraisme, and imply a doubled desire, With a desire I have desired it. As if he should say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I have desired it in respect of the Passeover, to fulfil all righteousness, 
As he speaks of Baptism, Mat. 3.15.  & in regard of the supper to institute the same. Thus the Passeover being that night to be celebrated, that legal shadow must vanish, as others of the like nature: & receive an honourable funeral before the Supper was instituted.  
Secondly, it was necessary the Sacrament should be now instituted, in regard of our Saviors' aproching departure. So long as Christ was with his disciples, they needed no such remembrance of his presence, or token of his love: 
Mat. 9.15.  For can the children of the marriage chamber mourn whilst the Bridegroom is with them? Can the disciples need the Sacrament of comfort, whilst they conversed with the Comforter himself? But when this Bridegroom departs, then doth he leave this pawn of his love, & this cordial of comfort to his desolate Spouse. When Elias was taken up, he left his cloak to Elizeus, 
2. Kin. 2.13.  as a means to mitigate th'extremity of grief for the loss of his Master: And when Christ ascends to heaven, he leaves the Sacrament to his Disciples, as a means of consolation for the loss of their Saviour. Yea, that it might be like the girdle & garment given to David by jonathan, 
1. Sam. 18.4  a pledge of his exceeding love, and a memorial of their mutual covenant.  
It is said in the thirteenth of john, 
joh 13.1.  that Christ loved his disciples to the end; surely many testimonies of love did he give them, even to the end of his life, and in the end he gives them this lively demonstration, which being a bond of union to the end of the world, should be a pledge of his love that should never end.  
Here Christ doth at his passion, as he did at the marriage in Cana of Galilee, He keeps the best wine last. 
joh. 1.10.  And indeed so was it necessary, according to the words of King Lemuel, 
Prou. 31.6.  Give wine to them that have grief of heart. Now was the time of the disciples sorrow, because of the Passion, and now was it needful for them to have comfort by the Sacrament.  
When should the Physician give cordials to his Patients, but when their hearts do faint, & are oppressed with anguish? Now is the hour come, when the disciples hearts must needs faint, and be oppressed wirh fear & care, & sorrow; therefore our Saviour Christ, who is the Physician of the soul, doth minister unto them this comfortable cordial, against the terrors of his death, and the scandal of his near approaching Cross.  
Thirdly, it was convenient that the Sacrament should this night be instituted: 
Scimus enim quantum energiae habent extremae voces disced●ntium vel morientium, Caluin in Act. 20.25.  that leaving it as a farewell to his disciples, they might the better remember him. For as the last words of an Echo are best heard, and the last words of a friend dying, or departing from us are best remembered: so this last Action of our Saviour, might be always in their eyes, and his last words ever sounding & resounding in their ears.  
When Darius was deadly wounded in his wars against Alexander, having light upon a Persian to whom he might utter his mind, he counted it a great comfort in the midst of his unfortunate condition, 
Si non incassum postremas voces emissurum. Justin. li. 12.  that he should not utter his last words in vain: So is our Saviour careful, that this last Action of his may not be lost, but be had in everlasting remembrance. We count it a reproach to those that will neglect the last words, 
Chrysost. in 1. Cor. ho. 17  or alter the last will of their friends deceased: & shall it not be our great reproach, if the last will of our Lord and Saviour, sealed unto us both by his precious blood, & the blessed Sacrament, shall by us be forgotten and neglected? 
Vltimum hoc voluit infigere memoria discipulorum, à quibus ad possionem digressurus esset. Aug. Epist. 118. cap. 6.   
Lastly, it was expedient that now the Sacrament should be instituted, when his Passion was to be suffered; For the Sacrament being a representation of his Passion, when both of them should thus concur, & meet together, the one would be a means to imprint the other more lively in the minds of the disciples; That as a jewel tied to a string is not easily lost: so that rich jewel of Christ's Passion, being tied as it were by the string of the blessed Sacrament, might be imprinted more deeply, and kept more safely in the closet of every Christian heart.  
This being the time of institution of the Sacrament, grounded upon such weighty reasons, the same may yield diverse necessary uses.  

Rhem. Aun. in 1. Cor. 11.20, & 23.  First, it serves to answer that cavil of the Rhemists, who quarrel at our appellation of the Sacrament, when we call it the Supper of the Lord, & challenge us for abandoning other names, as though we would bring it again to the Supper or even service, to take away the old estimation thereof.  

Nubila mens est haec ubi regnant, Boet. de Consel.  That intemperate affections do blind, when men give way unto them, this quarrel doth evidently manifest; For the Rhemists have not power to see how unjustly they charge us to abandon other names of the Sacrament: though the know that we call it as indifferently, the Communion and the Eucharist, as the Supper of the Lord; and though they are not able to mention any amongst us, who have attempted, or desired to reduce it to the evening service.  
Nay they do not consider, how they check antiquity, which generally calls it, The Supper of the Lord 
a Cyp. de. Caena do. Chrys. in 1. Cor. ho. 27. & ad po. Ant. ho. 60. Hier. in 1. Cor. 11. & shows the reason of this appellation. Quia in caena do inus tradidit Sacramentum.  Yea, their own friends, 
b Vetustissimi quidam patres Apostoli authoritatem secuti, caenae etiam nomine Eucharistiam vocarunt Cathechis. Trid. pag. 238. Bell. de missa li. 2. cap. 80. doth acknowledge that diverse of the ancient Fathers do probably so take that place, 1. Cor. 11.20.  amongst whom Gregory of Valentia 
c Greg. Val. To. 4. dis. 6. q. 8. pun. Lu. 14.16. Re. 3.20. Re. 19.9. Luk. 22.30.  doth confess, that it may be so called in respect of the circumstance of the time, wherein it was instituted, and the use for which it was ordained. And surely it is gross ignorance, to think that the name of a Supper can any way diminish th'estimation of the Sacrament, seeing that in the sacred Scriptures, the participation of divine graces in this life, & of eternal glory in the life to come, is called by the name of a dinner and a supper.  
Again, this circumstance of time may serve to resolve two weighty questions.  
The first, whether we do well in administering the Sacrament in the morming: seeing that herein we vary from our Saviour's practice? For as the Church of God, where there is no precept to enjoin, is not strictly bound to every circumstantial action of Christ, or his Apostles, as antiquity hath ever well determined: so this circumstance of time, in this individuail act of our Saviour's, (being grounded upon such reasons as to him were urgent and necessary, but are not so to us,) doth not bind us to imitation. Christ was furnished with a small number, and tied to a private Chamber, to prevent violence, & disturbance; We have the benefit of the public Congregations; our gracious God (blessed be his name) having planted peace in our Tabernacles, and set open the doors of his Temple unto us, so that every one may have access to his house, and take of the water of life freely. We have neither the occasion of Christ's approaching departure to require it, nor his leaving it as a present pledge of his love to challenge it, nor the concurring of his passion to call for it, nor the necessity of the precedent Passeover to urge it, that we should celebrate it in the evening.  
So that this circumstance of time being temporary, is also arbitrary, the Spouse of Christ having power to order this so, 
1. Cor. 14.40.  as may best tend to comeliness and order. And here by the way we may observe that position of Andradius to be full of absurdity, and presumption: namely, 
Andrad. Orthod. explicat. lib. 7.  that the Church may as well take away the Cup from the Sacrament, as alter the time of administration. For besides that the one is a matter of substance, the other only of circumstance, there is not the like ground, cause, necessity for the one as for the other.  
Secondly, it may be questioned whether it be lawful to eat or drink before the receiving of the Sacrament, and this circumstance serves to resolve that doubt. For if it were simply unlawful, then would not our Saviour or his servants who succeeded him in governing the Church, have celebrated the Sacrament after supper; which that they did, both this place and the story of the Evangelists, together with the practice of the primitive Church, do evidently, and abundantly demonstrate.  
This question hath been racked on the tenters of curiosity by the Romanists, who held it piacular to eat or drink before the receiving of the Sacrament: 
Aquinas in Mat. 16.  insomuch that some have fallen into these superstitious niceties, to question whether a man washing his face in the morning, so that a little water go down his throat, or whether having eaten Annyse seeds over night, and some remaining between his teeth he swallow it in the morning, whether I say, he have broken his fast; & consequently disabled himself for receiving the Sacrament.  
But the truth is, that as it is not simply unlawful to eat or drink before the receiving of the Sacrament: so it is very expedient, (so it be without manifest endangering of health) to receive it fasting. My reasons are these:  
First, the Sacrament being the bread of life, and our spiritual food, it is most reasonable and regular, that we feed our souls before our bodies; that so we may observe our Saviour's rule, 
Mat. 6.33.  in seeking first the Kingdom of God, both in time and estimation.  
Secondly, 
Qui ieinnat, levior est & vigilanter orat. Chrys. in Mat. ho. 58.  when we come fasting, we are more fit for meditation and prayer, two especial duties required in the worthy receiving of the Sacrament. For as in urgent and extraordinary occasions, the Church is wont to join fasting with prayer, that the same, being an Act of humiliation, may stir up devotion in our own hearts, and procure compassion at God's hands: So is it likewise needful, in this worthy & weighty duty, that our prayers may pierce the heavens, and ascend before the Throne of Grace, & that our meditations being therewith winged, may more nimbly mount up to jesus Christ the subject of the blessed Sacrament.  
Thirdly, even in reverence to this sacred ordinance, it shall be good to abstain from meat. For as the Apostle requires a discerning of the Lords body: so I hold it fit with S. Augustine, 
Aug. ep. 118.  that by coming fasting to this blessed banquet, we put a difference between this and all other meats. Neither is the Church's practice to be contemned, which hath usually observed this custom throughout the Christian world.  
Again, this circumstance of Time, with the reasons before mentioned, may serve to set forth the weight and worth of the Sacrament. If we should see some understanding man that is ready to dye, totally employed about some one especial business, we would readily conjecture, that the same must needs be a matter of great moment. And doth not our Saviour's serious employment about the blessed Sacrament, a little before his Passion, plainly argue the excellency thereof? If a faithful husband departing from his beloved spouse, shall leave a ring, or some other such remembrance of his love, how much will she esteem it? how carefully will she keep it? how affectionately will she behold it? Behold, Christ jesus departing from his dearest Spouse the Church, hath left unto her the blessed Sacrament, as a rich pledge of his unspeakable love; Oh how highly then should we esteem it? how comfortable should the use and participation thereof be unto us?  
Lastly, in this circumstance of Time from our Saviors' practice, we must frame to ourselves a rule of direction; that is, to grace our actions with the choice of opportunity. For opportunity indeed is the grace and glory of our Actions: so that a word spoken in due season, is like apples of gold with pictures of silver. 
Prou. 25.11.   
'tis true, as Solomon saith, that to every thing there is a time & season. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 3.1.  In humane affairs men are careful to take the benefit of opportunity. The Merchant looks to the Mart, the Seaman to the Tide, the Husbandman to the Season; yea, all men generally are ready to take the best opportunity that is offered, and that for corruptible vanities. How much more should Christians lay hold upon the opportunity, which may give them the best furtherance for the obtaining of eternal felicity?  
Christ had now but a little time, and he would not lose it; he had a fit opportunity to institute the Sacrament, and he did not neglect it. Time passeth away like a ship with a full sail, very swiftly; and in this ship is opportunity carried, so that it passeth speedily with the time: therefore when it is offered, let us take it; lest with Esau losing the time, 
Heb. 12.17.  we lose also the opportunity, and with it the blessing; lest with jerusalem neglecting the day of visitation, 
Luk. 19.42.  we be left desolate; lest with the foolish Virgins, by our slothful delay, 
Mat. 25.11.  the door of mercy be shut up against us. It is good counsel of St. Augustine's, 
Aug de verb. Apost. ho. 42.  Emamus occasionem, let us purchase opportunity of doing good: but especially when it is offered, let us not neglect it. When we see the wounded man lying in distress, 
Luk. 10.33  then is there opportunity offered with the good Samaritan to open the bowels of compassion. 
Luk. 16.20.  When Lazarus lies at our doors hungry & full of sores, then is there a time to show mercy. When the Spirit of God knocks at the doors of our hearts, 
Reu. 3.20.  by the hammer of the Word, or the sound of any good motion, 
2. Cor. 6.3.  then is it our part to take the accepted time, and to lay hold on the day of salvation. Thus doing, we shall be like the tree planted by the rivers of waters, that brings forth her fruits in due season; 
Psal. 1.3.  so shall we be blessed, 
Gal. 6.9.  and shall reap in due season, if we faint not.   

The Efficient cause or Author of the Sacrament.  
That question of the Prophet Isaiah, is very material in all the parts of God's worship; 
Esay 1.12  Who required this at your hands? And if in all the parts of God's worship, then more especially in the blessed Sacraments, which have their eminency above other of God's ordinances. Therefore the Apostle, both for the better reformation of the Corinthians, & information of the Church of God for future times, shows here, that the Lord jesus is the Author of this Sacrament; that so all posterity might esteem reverently of it, and be afraid to profane it, as being a divine ordinance. When almighty God retained the government of his Church immediately in his own hands, himself was the immediate Author of the legal Sacraments. He prescribed to Abraham the Sacrament of Circumcision, & described the same in respect of the matter, the manner, the time, the sex, the persons, as we read in the seventeenth of Genesis. He likewise gave direction to Moses & Aaron, 
Gen. 17.10, 14.  concerning the Passeover, with all the Ceremonies, and circumstances, as they are largely descrbed in the 12. of Exodus. 
Exo. 12.50.   
Though the Lord honoured Moses in making him his Ambassador; yet he retained to himself the absolute authority of instituting the Sacrament. Moses was faithful, as a servant in the Lord's house, yet neither enacted he any Law, or instituted any Sacrament, but only published the one, 
Exo. 25.9.  and gave direction for the other: and in all he did, still he had his pattern, and warrant from GOD.  
When the Son of God was incarnate, & swayed the sceptre in the time of grace, he likewise did ordain and institute two Evangelicall Sacraments, to seal up thereby the ancient Covenant of Grace. As there is a pregnant testimony of the institution of Baptism in the eighty and twentieth of Matthew: 
Mat. 28.18, 19 Mat. 26.26. Mar. 14.22. Luk. 22.19.  so do three of the Evangelists make very plain mention of Christ's institution of the Eucharist, and the Apostle here revives the memory thereof. Neither did Christ ordain the Sacraments, only as he was man, 
Greg. Valen. Tom. 4 disp. 3 quaest. 5. p. 1. Bell. de sacra. in Gen. lib. 1. cap. 23.  (as Gregory of Valentia would have it) but as he was God & man, as diverse Schoolmen do confess. Yea Bellarmine doth seem somewhat to qualify that opinion of his fellow jesuite, saying, that the humanity of Christ is the instrument, as it was hypostatically united to the divinity.  
And surely to affirm, that Christ, only as man, though by Commission from God, did institute the Sacraments, were some derogation to the dignity thereof. 
Ambr. de Sacra. 〈◊〉. 4. c. 4.  St. Ambrose saith well, The Sacraments came from heaue●: That is, they had a divine institution. Now there are diverse reasons why it should be so.  
First, the Sacraments are an especial part of God's worship; they are military badges, whereby we publicly profess ourselves to be the soldiers & servants of jesus Christ, whilst we serve in his Camp, and under his colours: Acknowledging that no other shall prescribe to us any Sacraments but only Christ, by whom alone we look for eternal salvation. Therefore St. Paul disclaims that honour, which some of the Corinthians, forth of their factious affections, were wont to cast upon their sequestered Teachers, saying, 
1. Cor. 1.13.  Were you baptised into the name of Paul? And surely it were odious ambition, and presumptuous arrogancy, if any man should assume unto himself this dignity, which is peculiar to the Son of God.  
2. To him it belongs to institute the Sacraments, who is the author of Grace, and can thereby make them effectual to the receiver. And that is only Christ, GOD and man, and not any other who is merely man. The Sacraments indeed are like to a seal, & as a seal gives force to the writing, so the Sacraments do confirm to us the Covenant of grace, but yet they do this only as they are engraven with the death, and printed with the hand of Christ.  

Num 21.  If Moses, or any other Israelite, had of his own head, without divine warrant, set up a brazen serpent, it had never been effectual to cure the stinging of the fiery Serpents. And had any mortal man been the author of the Sacraments, they had never been powerful to cure & comfort the distressed soul. If the woman with the bloody issue, 
Mat. 9.20.  had touched the hems of ten thousand others garments besides our Saviors', she had not been healed: and if ten thousand Sacraments were ordained by any other but by Christ, they have small power to heal the maladies of our souls.  

Luke 8.46.  The woman touched the hem of Christ's garment, but the virtue came from Christ that cured her disease: so we do receive the outward elements at the hand of the Minister, but the virtue & power thereof proceeds from Christ, to cure the bloody issue of our sins. The Sacraments are as conduit pipes to convey grace into the Cesterns of our hearts: but Christ himself is the fountain, 
joh. 1.16.  Of whose fullness we receive grace for grace. Had the anointing of the blind man's eyes with clay and spittle, 
joh. 9.6.  been the prescription of any other, it had been alikely means to deprive a man of his sight, but being Christ's direction, it was effectual to give sight to him that was borne blind. As in humane actions the instrument hath his virtue & activity from the principal agent: so have these sacred ordinances their virtue and efficacy from Christ, the author of the Sacraments. From him proceeds the influence of Grace. We pour on water in Baptism, but he baptised with the holy Ghost, 
Mat. 3.11.  and with fire. In the Lord's Supper we deliver the elements, but he it is that gives virtue to the Sacrament. As he did sanctify himself, 
joh. 17.19.  so I may say he doth sanctify the Sacraments for the Church's sake, that she thereby might be sanctified.  
3. The Sacraments are seals of the Covenant, & therefore they cannot without odious forgery be fixed or annexed thereunto by any but by Christ. Is it Treason to put a private man's seal of a Prince's Letters Patents? And shall it not be found high treason against the most Highest, to put the seal of a Sacrament to the Charter of God's holy word? Is there a Sub poena gone forth against them that add to the Word, 
Reu. 22.18.  and shall it not seize upon them, that presume to add to the Sacraments? Yes verily, whosoever shall presume to add or ordain any other Sacraments, God will surely add to him his plagues. 
Gal. 1.8.  Therefore, as St Paul doth pronounce Anathema to him (though he were an Angel from heaven) that shall preach any other Gospel, than what he hath preached: so I may boldly say, If any man shall obtrude upon the Church of Christ, any Sacraments that he hath not ordained, he is worthy to be accursed.  
4. It was necessary that Christ himself should immediately institute the Sacraments to prevent schism. For had they been left to the institution of men, one would have held of Paul, another of Apollo's, another of Cephas. 
1. Cor. 1.12.  Therefore the Apostle to reduce the Corinthians to peace, & to draw all their affections, as it were Sunbeams to one centre, asks them, Is Christ divided? 
Verse 13.  Were you baptised into the name of Paul? Intimating that it was Gods special providence, the Sacraments should be founded upon Christ; that so schism might have no shelter by them amongst the Corinthians. If the administration of the Sacrament, by some men, was made an occasion of schism, much more in all likelihood, would the institution have been the means of a greater rent. Therefore our Saviour, who had his garment without seam, his life without scandal, and all his courses without contention, so that his voice was not heard in the street, 
Mat. 12.19.  was careful, that by reserving to himself the institution of the Sacraments, he might keep out schism and faction, the inward bane, and Gangrene of his Church.  
5. This is a part of Christ's royal prerogative, 
Eph. 5.25.  as he is the head of the Church, and is to provide all spiritual comforts for the good of his body. 
Psal. 2.6.  He is that wise and sovereign Lawgiver, & therefore he prescribes to his servants and subjects that homage and subjection he requires at their hands. 
Heb. 5.9.  Yea, he is the author of eternal salvation, and gives it under his great Seal. And these reasons are employed in these two titles, the Lord jesus. He is the Lord, and so forth of his supreme power, and authority, may enjoin his Church to embrace his ordinances. As he is called The Lord of the Sabbath, 
M●r. 2.28.  so may we call him the Lord of the Sacraments; & as he forth of his authority, changed the Sabbath in regard of the day, so did he the Sacraments in respect of the elements. Again, as he is the Lord, so is he jesus, the Saviour and Redeemer of his Church: and therefore forth of his mercy and compassion, he gives the Sacraments as pledges of our redemption. Thus, both forth of his eminent sovereignty, & exceeding mercy, he becomes the author of these sacred ordinances. If any but Christ can say, 
Mat. 28.29.  All power is given me in heaven and in earth, let him boldly and freely ordain Sacraments. If he shall attempt the one, not being able to affirm the other, he shall be found an incrocher upon Christ's prerogative.  
Yea, this case is so clear, that both Bellarmine, 
Bellar. de sacro in gen. l●b. 1 ca 23. Greg. de Valen. Tom. 4. disp. 3. qu. 5. pun● 2.  and Gregory of Valentia do confess, That the opinion of certain Schoolmen can no longer be defended, who hold that diverse of the Sacraments were not ordained by Christ. Thus the Sacrament, being an especial part of God's worship and service, a singular instrument of Grace, a seal of eternal salvation, an Antidote against schism, and a principal part of Christ's prerogative, to whom should the institution thereof belong but only unto Christ?  

Confirmation. Pennance. Matrimony Orders. Extreme unction. Haec quaestio definitione dissoluitur, Lactan. Institut. 5. 18.  In regard whereof the Church of Rome is hereby justly taxed, as an incrocher upon Christ's prerogative, by adding and obtruding upon the Church of God five Sacraments of her own invention. If we had an exact definition of a Sacrament, the same would lash this Romish presumption; and I see not how we can better define it, then by these causes here concurring to the constitution thereof. So that a Sacrament is a visible sign of invisible grace, instituted of GGD, to show and apply unto us the virtue of Christ's death an● Passion.  

Catech. Trid. Bell. & Greg. de Valen. ubi supra, & alij Pontificij.  For if we thus explain the end, and add to the old definition, the Author or efficient cause, which the learned of all sorts do generally hold to be essential in a Sacrament, the● will it send packing the other five; ●ome of which diverse learned Papists do truly acknowledge not to ●aue been instituted by Christ, nor ●o be applied to that end, which is required in a Sacrament. And indeed this point Gregory of Valentia ●oth closely intimate, 
Gre. Valen. disp. 3. desac. qu. 5. p. 1.  whilst he calls Baptism, and the Eucharist, Revera ●acramenta, True Sacraments indeed. For what can those words of ●is import, but that the other Sacraments are not so? 
Verè & propriè sacramenta. council. Trid. sess. 7. Can. 1.  though the counsel of Trent strikes him with Anathema, who denies that any of these ●iue is truly and properly a Sacrament.  
The Papists would feign gain ●ome aid for their error, from the suffrages of the ancient Fathers, but ●n vain: For albeit they sometimes use the word Sacrament in their writings more generally, & improperly (as Hierome saith concerning the Re●elation, 
Tot sunt Sacramenta quot verba. Hieron. prol. ga●eat.  that it contains as many Sacraments as words.) Yet when they speak exactly of the Sacraments, they acknowledge only two, namely, Baptism and the Supper of the Lord, whilst they say, that The Sacraments of the Church did flow forth of Christ's side, 
Aug. in Psal. 40. Chrysost. in joh h●m. 48. & alij. Bellar. de Sacra. in gen. lib 2. c. 27.  when it being pierced with a Spear, there came forth water and blood, water representing Baptism, and blood signifying the Eucharist.  
In answer hereunto, Bellarmin: hath a silly evasion, namely, that the issuing of water and blood forth o● the side of Christ, may have more expositions: For we stand not upon the exact exposition of that place: but only show what the judgement o● Antiquity hath been, yea in some sort grounded upon the Scripture.  
And what need any one contend for seven Sacraments, when as two are very sufficient for the Church of God? There is a notable correspondence between our natural and our spiritual life. As to the one there is required our birth & nourishment; so to the other we have Baptism the Sacrament of our new birth, and the Supper of the Lord the Sacrament of our nourishment. And, as food and raiment are sufficient for the preservation of the body: so Baptism which is our clothing, by putting on the Lord jesus, 
1. Tim. 6.8 G●l. 3.17. 1. Cor. 10.  and the Eucharist, which is our food, by the spiritual eating of Christ, are sufficient for the soul.  
Again, here we shall do well to take notice whence the Blessed Sacraments have their virtue, namely, from the Author of them, the Lord jesus. And consequently, they are not to be refused from the hand of an evil Minister. As the Word is mighty and powerful through God, by whom-soever it is preached: 
2. Cor. 10.4.  so the Sacraments may be effectual to the faithful, from what lawful Minister soever it be received.  
It is very observable, that our Saviour did not baptise in his own person, to manifest, 
john 4.2.  that the virtue of the Sacrament doth not depend upon the Minister, but the Author. And what is Paul, or what is Apollo's, but the Ministers of Christ? the one may plant, 
1. Cor. 3.5.6.  the other may water, but it is God, which gives the increase.  
The Separatists our new Donatists, forth of their Pharisaical pride, do abandon our societies, as profane, and reject our Sacraments, as polluted by the hands of an unworthy Minister: but let every humble Christian be as fare from their opinion, as they are from a charitable union. If it be the true treasure of the Word, though it be offered in earthen vessels, despise it not; and if Christ the great Physician prescribe a cordial, though it be given by a leprous hand, refuse it not.  
Again, for as much as the Lord jesus is the Author of the blessed Sacrament, it behooveth us to esteem of it very reverently. Behold, here is a princely table, where the Angels are attendants, 
Chrysost.  and the King of Kings is the Master of the feast. As jacob said of Bethel, How fearful is this place? So may I say, How honourable is this Sacrament? therefore (as chrysostom exhorts) Adora & communica, humble thyself, 
Chrysost. ad pop. Antioch. bom. 61.  and bow the knees both of body and soul to reverence this rich gift from the hand of jesus Christ.  
St. Paul saith of the Ministers of the Gospel, 
1. Thess. 5.  Have them in singular reverence for their works sake. So may I say of the Sacraments, Have them in singular reverence for their Author's sake.  
If the legal Sacraments delivered by Moses the servant of God, being profaned, could procure the wrath of God, how much more shall the Evangelicall, being the institution of the Son of GOD, if they be abused or despised? So saith the Apostle, If they that despised Moses Law, 
Heb. 10.28.  died without mercy, under two or three witnesses, of how much sorer punishment shall he be worthy, that treadeth under foot the Son of God, and contemneth the blood of the Testament?  
If St. Paul, by direction and commission from Christ, had instituted the Sacraments, they should have been esteemed honourable, but how much more when Christ himself is the immediate Author of them? It made much for the excellency of the Tabernacle, 
Exo. 31.3.  in that Almighty God would have it to be the work of choice men, Bezaliel and Aholiab, whom he furnished and filled with excellent knowledge. And doth not this make much for the honour of the blessed Sacrament, that it is the institution of Christ, 
Colos. 2.3.  in whom are hid all the treasures of wisdom and knowledge? 
Exod. 16.  Manna was of itself an excellent and dainty food, but so much the more excellent in that it came from God, and not by the ordinary course of nature; and so is the blessed Sacrament, in that it comes from Christ, 
Rom. 9.5.  who is GOD blessed for evermore.  
We must not esteem this as a constitution of the Church, (which yet is to be reverenced as the precept of an indulgent mother to her dear children) but as a divine and heavenly ordinance, coming as a rich gift from the Father of lights. 
jam. 1.17.  If the Institutions of great Princes do in time obtain great honour and estimation, and are celebrated with great solemnity, as diverse orders of knighthood, & the like: how much more honourable should this blessed ordinance of Christ the King of Kings be accounted?  
When the King of Persia held out the golden Sceptre, happy was he that might come to touch the top of it: So when Christ hath instituted, and doth invite us to his Sacraments, every one should count it his great happiness to be partaker of so great favour, and should come to them with alacrity.  
It cannot but grieve a Christian heart, to see how the Sacrament of Baptism is generally disesteemed, and Christ, the author thereof, is thereby much dishonoured. It is usual in most Congregations, when Baptism is administered, for people to flock away unreverently, as though that Sacrament nothing concerned them. But they should know, that as they own their duty of their prayers to the infant, & their silent suffrages for th'incorporating of it into the society of the Saints ● so themselves may take occasion, to revive the remembrance of thei● own Covenant in Baptism, and are bound to honour the ordinance of Christ with their presence.  
Lastly, seeing Christ is the author of this Sacrament, it is our duty to receive it reverently, and to use it religiously. This Sacrament came from heaven, as St. Ambrose saith, and therefore it requires a heavenly mind in the Receiver. If we be invited to a great man's table, we are careful to carry ourselves with all due reverence and respect, not suffering a word to slip, or an action to pass us, which may procure disgrace to our selucs, or distaste to that great man: behold then, we being invited by the Lord jesus to his Table, let us both in respect of his ordinance, and presence, banish out of our hearts all such wicked and wand'ring cogitations, as may either provoke our Saviour, or prejudice ourselves. Happy and thrice happy is he, that esteems of the Sacrament highly, comes to it cheerfully, and receives it reverently. For he that is thus feasted by Christ in the kingdom of Grace, shall one day sit down with Abraham, and Isaac, and jacob, in the kingdom of glory.    

THE SECOND Sermon. The Externall Matter of the Sacrament.  1. COR. 11.24. 
And when he had given thankes, he broke it, etc.  
THE second cause in the constitution of the Sacrament, is the matter, and the due consideration thereof is very material. The matter of the Sacrament is twofold, outward & visible, & so is obvious to the eye and other outward senses. Inward and invisible, and is therefore present only to the internal sense, and the apprehension of the soul. The outward matter is twofold, namely, bread and wine, and is set down in two verses, the bread in the three and twentieth, the wine in the five and twentieth verse. The invisible also is twofold, to wit, the body and blood of Christ, in the four & twent●, and five and twentieth verses. So that in the Sacrament there is offered and exhibited to the worthy communicant corporally bread & wine, but spiritually the body and blood of Christ. F●r the Sacraments must be visible signs of invisible grace. Therefore Gregory of Valentia his course is very remarkable, 
Disp ●. de s●●●●●. 1. ●●ct ●.  who to support his seven Sacraments, doth disclaim that material branch in the ancient definition of a Sacrament; namely, that it should be a visible sign, b●cause that circumstance doth discard Matrimony and penance, as having none such annexed to them; wherein he plays the bad workman, in framing his rule to his work, not his work to his rule. First, of the outward and corporal matter, and then of the inward and spiritual.  
We find it usual in the sacred Scriptures, that the Lord teacheth his children by signs, similitudes, and borrowed speeches. Thus did our Saviour teach Nicodemus the doctrine of Regeneration, by our natural birth, saying, 
john. 33.  Except a man be borne again, he cannot see the kingdom of God. And when that would not serve, he used the similitude of the wind, both to explain himself, and to check Nicodemus dulness. 
Rom. 6.19  Thus God speaks to us after the manner of men, expressing divine mysteries by humane metaphors, 
S. Aug. tract. 80. in Joh. calls the Sacraments visibilia verba.  & by outward signs, as it were by visible words, doth demonstrate heavenly matters.  
Now some signs are supernatural and miraculous, some natural, ●ome artificial and voluntary. 
jud. 6.37.  The watering of the fleece and the floor were extraordinary signs to Gedeon. The going back of the Sun in the Dial of Ahaz, 
Isai. 38.8.  as it was miraculous, so was it a most significant demonstration of Hezekiah his recovery: For man's life passeth away insensibly like the shadow in the Dial, 
Sensi●● sine sensis.  the sand in the hourglass, and the wheels of a clock; the shadow is ever moving, th● sand ever running, the clock always walking; so our time passes away, and we come to the period of our days, many times before we think of it. Yet he that sets the clock, can set it backward or forward as pl●as●th him. And so dealt the Lord with Hezekiah. Again, some signs are natural, 
Gen. 9.13.  as the Rainbow, which giu●s assurance that the arrow of God's anger shall never strike the world any more by a gen●rall deluge. Again, some are artificial and voluntary: thus was the Ar●● a sign and symbol of God's presence, the blood of the Lamb, strooken upon the lyntell of the doors, a sign of his protection; and thus are the bread and wine lively and infaillible signs of the presence of Christ in the blessed Sacrament. And as men by a turf in the field, do take possession of lands, and by a wand in the Court do receive an interest in Copy holds, with their privileges & appurtenances: so the servants of God by these outward elements, do obtain the fruition of Christ with all his divine graces and virtues. And surely the wisdom and goodness of God are notably manifested in the dispensation of these mysteries; For we are in part corporal, and the best of us in some degree carnal, and have therefore need of these helps. Yea, such is our dulness to conceive, weakness to believe, and brittleness to retain such divine mysteries, that the Lord hath seen it needful to inform our understanding, confirm our faith, and strengthen our memories by these outward means.  
The incredulity of Thomas cleaves close to all the sons of Adam: 
Io. 20.25.  we will not believe except we see. Therefore as men by props do support their weak houses, which otherwise would quickly grow ruinous; So Almighty ●od, forth of his tender care and compassion, hath ordained th●se outward elements to be the props of our weak and feeble faith  
Again, by the same way and windows that sinne entered, it was fit it should be expelled; so that, as the eyes were employed in seeing, the hands in handling, & the mouth in tasting of the forbidden fruit; so they might all be exercised in receiving this comfortable food, the refection of the soul; wherein the fullness of manifestation, adds to the fullness of consolation, according to that of Saint john, That which we have heard, 
1. Io. 1.14.  which we have seen with these our eyes, and have looked upon, and these hands of ours have handled of the word of life, these things I writ unto you, that your joy may be full.  
Behold th●n, we have here great cause to be thankful to God, who by stooping to our capacities, hath set forth such excellent mysteries, by these outward elements, and for our bett●r instruction a●d comfort, hath spoken both to our ear●s & our eyes. As nurses in th●ir loving affection, do frame their speech's to the child's ability: so Almighty God, 
Chrys.  for●h of his tender compassion, hath framed the Sacraments according to our capacity. As it was an extraordinary favour which Christ afforded Thomas, 
joh. 20.27.  that he might put his hand into his side, and fe●l● the wounds; so is it his great mercy vouchsafed to us, that h●e will help our faith by our outward senses. It is a great judgement, when a people are denied the means of instruction: therefore the Church bewails our present condition; saying, We s●e not our signs. 
Psal. 74.9.  And it is a note of Christ's indignation towards the Pharises, that when they crave a present sign of him, they cannot obtain it: 
Mat. 12.39  but on the contrary, it is a great favour, when the Lord speaks, and makes known himself familiarly to his people, as he doth in the Sacraments. It is a good sign he intends their comfort and salvation, to whom he vouchsafes the clear revelation of his will. He showeth his word to jacob, his statutes and his judgements to Israel, 
●sal. 147.19, 20.  but deals not so with every nation; therefore let th●se that enjoy these privileges and favours (as they are exhorted) praise the Lord.  
Again, forasmuch as these outward signs are ordained of God, to represent unto us spiritual graces, we must not be so grossly conceited, as to rest in the outward view of them, but to have our minds lifted up to higher matters. For as it is a great misery to want the means; so is it a fare more heavy judgement to want the use of them. When as hearing, 
Mat. 13.13  men shall hear and not understand, and s●eing, they shall see and not perceive. When they see things oculis corporis, non cordis, when the eyes and ears of the body shall be open to the outward elements, but be shut to ●he inward grace. As when Phycite works not through obstructions it is hurtful to the body; so wh●n these ordinances of God prevail not, it is dangerous to the soul. This made our Saviour, forth of his compassion, not only to sigh, but also to entertain an extraordinary passion, even to be angry. 
Mark. 3.5.  To rest in contemplation of the outward elements only, were to be like the Anthropomorphites, who resting in the letter of the Word, ascribed unto God the corporal parts of a man. It were with the Capernaites to conceive a corporal & carnal eating of Christ, and with little children, 
joh. 6.52.  to gaze upon the guilded cover, and neglect the learning in the book. This were grossly to pervert the ordinance of Almighty God, who hath given us these elements as a Candle to light us, not as a cloud to hinder us from seeing & receiving Christ. Though the ignorant Persian, by beholding the Sun and Moon, be brought to Idolatry: yet the understanding Christian must with David thereby be stirred up to adore the divine Majesty, 
Ps. l. 8. ●. 4.  and to magnify him for his goodness to mankind. Wh●n Christ stoops to our capacities for our instruction: then must we send up our faith, and lift our meditations to heaven for our comfort; 
F●dem mitte m●●●●um. A●g. ep. 3. Col. 3.1. Math. 2.  as the Apostle exhorts in the third to the Colossians, If you be risen with Christ, seek the things that are above Thus as the wise men were led to Christ by the star in the East; s● should we be guided to him by these outward signs in the Sacrament, & be stirred up spiritually to feeds upon his precious body and blood represented to us by these outward ●lements.  
But it is not enough to obseru● the signs in general, we must descend to the particular consideration of them, & the reasons why this Sacrament should be instituted in these ●lements of bread and wine, rather than in any other: the consideration whereof, will yield much matter o● instruction. There are many of the works of God, so full of mystery, that though we fear high, yet we ca●not comprehend the reason of them. We can say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they are so, that it is plain and evident, but why and how they are so, it is not so apparent. Yet are the r●asons of this matter very obvious and evident to eu●ry understanding man.  
Now the reasons of using these elements are either general, as they concern them both, or particular, as they concern them severally.  
There are two especial reasons in general. First, these elements of bread and wine are most usual and common throughout the Christian world, and so do fit ●he Church of Christ dispersed over the face of the earth. Secondly, 
Cypr. epi. 76.  they are most significant to set forth our union both with Christ, & between ourselves. For as many grains are united in one loaf, 
1. Cor. 10.17.  and many grapes in one cup: so all the faithful are by the Sacrament united each to other, as members of one body, & all of them to Christ as to their head. And herein the signs of the Sacrament have a notable correspondence with the phrase of Scripture, 
john. 6.35. joh. 15.1.  which compares Christ to bread, and to a vine. And the like we see in Baptism, for the Element is very common, all places generally having water, & very significant, to set forth by the cleansing of our bodies by water, the cleansing of our souls by the blood of Christ.  
Again, there are diverse reasons proper and peculiar to them severally.  
First, the bread is fit to set forth the strength we have by Christ; for vita panis, 
Aug●st.  and vita Christus, as bread is a principal supporter of our natural life, so is Christ of our spiritual. In regard of the strength of his creature, 
L●u●t. 26. 2●.  it is called in Leviticus the staff of bread: because that, as the weak & weary man is stayed up by a staff, so is the frail and feeble body by bread. Yea, because that bread is of especial use & force, in the nourishment and strengthening of our bodies, 
Mat. 6.11  we comprehend in the Lord's prayer, under the name thereof, whatsoever is necessary for the preservation of this present life. And the Psalmist likewise saith plainly, 
Psal. 104.15.  He bringeth out of the earth bread that strengtheneth man's heart. Upon which words Saint Austin, after his allegorical manner of exposition, applies it to Christ, saying, quem panem? what bread is it that he brings forth of the earth to strengthen man's heart? and than answers, Christum, even Christ. Thus the bread, being in especial manner the instrument of our corporal strength, was fit to set forth our spiritual strengthening by Christ.  
And as the bread is very significant: so is the wine in sundry respects.  
One use of wine is to quench the thirst, and so it sets forth the quenching of our spiritual thirst by the blood of Christ: for his blood ● drink indeed. 
joh. 6.55.  Ind●ed it is, in ●●●enc●●ing the thirst of the soul●, as ●●●n● is in quenching the thirst of ●h● body. And th●r●for● th● Pr●p●●t Isaiah proclaims to the w●rld t●●● comfort, 
I●●. 55.1.  Ho, every one that thirsteth, come you to th● waters, and you th●t h●ue no money came a●● buy wine and m●ke without ●●●e, an● w●●h●ut 〈◊〉. So that he, who●● sou●● pa●e●● 〈◊〉 thirsteth after Christ, 〈◊〉 the Hart after the rivers of wa●ers, ●●ce●ueth from him that water of 〈◊〉, which never suffers h m to thirst again. 
joh. 4.14.   
A second property of wine is to refresh and r●uiu● a weary man, by expelling cold and crude humours, in regard whereof S. Paul exhorts Timothy, (who in respect of his age and calling utterly abstaining from ●i●●, 
1. Tim. 5. ●●.  ●ad hurt his stomack● by crudities and other infirmity) to drink a little wine. And what more fit to set forth the refreshing and reviving of ●●r benumbed souls, by the blood of Christ? 
●phes. 2.5.  Through whom being dead in our trespasses, we are quickened. Thus whilst Christ ●esus the Sun of righteousness st●n●s upon our cold and frozen hearts, he expels the cold vapours of sin and quickens us to the acti●ns of sanctification. A third property of wine, which followeth by way of consequence upon the former, is, to cheer and comfort the heavy heart, by reviving and relieving the ●ulled and decayed spirits; ●o saith the Psalmist, 
Psal. 104.15.  that wine maketh ●l●d the heart of man; therefore the Wiseman exhorts, 
Pro. 31 6.  Give wine to them that have grief of heart. And it hath been observed forth of the ancient Rabbins, 
Beza de pass. D. ●it. ●o. 28.  that it was the custom of compassionate Matron's, to provide comfortable drink●s for them who went to execution, to cheer up their hearts against the t●●r●r a●d trouble of death. In which respect, wine is excellent to setforth the sweet joy of heart, and peace of conscience, that we have by our blessed Saviour. For being justified by Faith, we have peace with God, 
Rom. 5.1.  through our Lord jesus Christ. Yea, we have peace within ourselves; 
Ro. 14.17.  for the Kingdom of God is not meat nor drink, but righteousness, and peace, and joy in the holy Ghost.  
A fourth property of wine is in the use of medicine, to mundify and cleanse a wound, and Plutarch calls it a most sweet and powerful medicine. 
Medicamentum validissimum & suavissimum. Plut. sympos. lib. 3. q. 1.  We read in the tenth of Luke, that the Samaritane poured wine and oil into the wounds of him that lay by the way side, the one ut morderet, the other ut foveret; the one like the corrasive to eat out the dead flesh and to cleanse the wound, the other to supple and heal it, 
Ambro. de Poe●it. lib. 1. cap. 10.  as Ambrose saith. And in this respect wine doth notably represent the blood of Christ, which cleanseth and cureth the wounds of our souls, and indeed he is that good Samaritan, that powers in the mundifying wine, and mollifying oil of his merits to heal the . 
Luk. 4.18.   
Thus we see what the outward Elements are, and the wisdom of God in the fit choice of them.  
Forasmuch then as the Sacrament must have in it necessarily the Elements of bread and wine, and seeing their significancy is to excellent, the Church of Rome is hereby justly taxed, which by the doctrine of Transubstantiation doth annihilate the signs, 
Eucharistia duabus rebus constat terrena & coelesti. Jren. lib. 4. cap. 14.  and consequently doth overthrew the Sacrament. For the Sacrament must consist of two things, the one earthly, the other heavenly. They may seem to have taken a po●●icke course for the advancement of the Eucharist, by this supposed change of the substance; but, if the 〈◊〉 ●he duly considered, they have 〈◊〉 most improvidently, for they ●●●e thereby overthrown it. The ●●hemists do vehemently challenge us, that we have taken away the blessed Sacrament altogether; 
Rhem. Annot. in joh. 6. & 1. Cor. 11  but that injurious imputation falls upon themselves, for they indeed have altogether saken it away, by taking away the signs; for where there are no signs, there is no Sacrament. If it be answered, the accidents remain, as namely the colour, the tast●, the ●●shion, it will not s●●●ice: For 〈◊〉 ●he Sacrament is set forth our spiritual nourishment, by a a●●g● of ●he corporal. Now ●he body is ●ot nourished by accidents, but by corporal substances, 
Curaeus de sensib lib. 2. cap. 8.  as both Physicians and Philosophers do truly ●●ach. And therefore, to set forth truly our nourishment by Christ, it is requisite that the signs be corporal and substantial.  
Again, as they d●e by consequence overthrow the Sacrament, so do they directly abrogate a part thereof, by denying the cup to the people. And seeing the wine is so comfortably significant, in setting forth the quenching of our spiritual thirst, the cleansing, curing, cheering▪ and refreshing of our sinful souls, by the blood of Christ, how can it without great injury be denied to the people? Yea, it is odious sacrilege to deprive the Church of a principal part of the Sacrament, and that which a man would hardly endure in his ordinary repast. The blood of Christ is the special price of our redemption; 
1. Pet. 1.18.  For we were redeemed with the precious blood of Christ, as of a Lamb without spot. 
Heb. 12.24  So that whereas our sins do cry for vengeance, 
1. joh. 1.7.  the blood of Christ speaketh to God for remission●; yea, it cleanseth us from all our sins. For as much therefore as the wine in the Sacrament, is a lively sign and seal of these benefits, it is gross injury, and impiety in the Church of Rome, to deny it to the people, to whom the benefits do belong. And what else is this, but to endeavour the damning up of the Fountain, which Christ jesus hath set open to the house of David, 
Zac. 13.1.  and the Inhabitants of jerusalem, for sin, and for uncleanness? But herein they deal with Christ and his Church, 
Bellarm. de verb. Dei. lib. 4. cap. 1. regulam fidei non totalem sed partialem.  as they do in other matters; for they account the Scriptures not a perfect, but a partial rule of Faith, and patch it up with their traditions. Yea, they make Christ but half a Saviour, whilst they make others joint-purchasers with him, & ascribe to him the satisfaction for the fault, but leave to others to satisfy for the punishment. No marvel therefore, that these men do square the Sacrament after the same proportion, and bring in half a Sacrament for half a Saviour. If the people should deal with the Priests in their offerings after this manner, it would either cool their devotion, or work a reformation.  
Our blessed Saviour doubtless, as he had respect to the demonstration of his passion, and the shedding of his blood, by the whips, spear, nails, and crown of thorns: so had he a purpose by these outward elements, 
jausen. Comor. c. 131. Ludolp. de vita Christi. par. 2. c. 56.  to set forth our full redemption, & perfect nourishment we have by him; which cannot be showed but by eating and drinking. And this diverse learned Papists, yea the Roman Breviary, set forth by Pius Quintus do observe.  
Christ himself saith of the Cup, as it is here in the Text, This Cup is the new Testament in my blood. 
Gelas. de Consecrat. distin. 2.  Who then without injury, can alter or abrogate any part of this Testament? Yea, the deviding of one & the same mystery, is not done without a grievous sacrilege, saith a Bishop of Rome.  
This practice of the Church of Rome doth oppose itself to the institution of our Saviour Christ, 
Mat. 26.27 Mar. 14.23 Luk. 22.20  and crosseth the general practice of Antiquity,  
Three of the Evangelists have carefully recorded the use of the cup, and St. Paul here hath duly related the same; that in the mouth of many witnesses, this doctrine might be established; and the Churches right might remain upon record, against this Romish sacrilege. Yea, lest the historical narration might seem insufficient to enforce it, we have Christ's precept to his disciples (who did represent the laiety) to urge it. For as in the six and twentieth of St. Matthew, Christ's commands, 
Mat. 26.27  Drink ye all of this: so in the foureteenth of St. 
Mar. 14.23  Mark it is said, They all drank of it And Caietans' reason upon that place is good. 
Caietan. in Mat. 26.  Drink ye all of this, because it is shed for all For it is very reasonable, that all who have an interest in the blood of Christ, should be partakers of the wine, which represents his blood. I may say therefore with Cyprian to Cecilius, If it be not lawful to us late the least Command●ment of Almighty God, how much less one so great and weighty?  
Moreover, as ●ur Saviour's institution doth teach & prescribe the use of the Cup; to the general practic● of succeeding age's doth approve i● which how evident it is, may appear by Bellarmine's shallow arguments and w●ak proofs of the contrary. 
Bellarm. de Eueha. lib. 4. cap. 24. Andra● Ortho. expli. li. 7  Andradius a principal stickle● at the Council of Trent, and a vehement defender thereof, justly reproves the opinion of those, who held that the Cup was anciently taken away from the laiety, and restored by Leo.  
And Cardinal Cusanus can go no ●urther for the head of this stream, 
As appears in his Epistle to the Bohemians.  ●hen the Council of Lateran, which was twelve hundred years after Christ. So that they who are wont ●o brag of antiquity, and challenge ●s for novelty, are herein manifestly ●ound to be mere novelists, & shake ●ands with the Manichees, 
Leo quadra. Ser. 4.  who abstained from the use of the Cup.  
The Romanists do pretend reasons for this their sacrilege, but such as are no less absurd, than their practice is impious.  
Andradius saith, they had learned by long experience, 
Andrad. ubi supra.  that the use of the Cup could not be retained without marvellous danger. In which speech, he not only taxeth our Saviour Christ of inconsideration, who could not foresee, but the Church also of extreme ignorance or negligence, that in twelve hundred years could not observe, or would not avoid such dangers.  
But what are those dangers, I pray you? Gerson will tell you, lest men's beards should be wet, and lest the wine should be sour, if an over plus were consecrated.  

Rhem Ann. in john 6.58.  The Rhemists say, Because the Communicants being many, so much wine could not at once be conveniently consecrated, and there might be danger of shedding. Which Reasons with some others of the like stamp, coming forth of the forge of drowsy brains, were it not a serious and sacred matter, do rather deserve laughter then answer.  
The Apostles constitutions ran with this tenor, 
Acts 15.28  It hath seemed good to the holy Ghost and to us: but behold the pride of these men, who practice what seems good unto themselves only, without direction of the holy Ghost, and contrary to the institution of the Lord jesus.  
Whatsoever reason therefore flesh and blood may have for taking away of the Cup, I may well say in this case of a matter of certainty, what Bellarmine saith of a matter of probability, (that is, the use of unleavened bread) Neque enim dubitari potest, quin illud sit melius, 
Bellar. de sacra. Euchar. li. 4. cap. 7.  & faciendum, quod Christus fecit: It is not to be doubted but that is best, and fittest to be practised, which Christ himself hath done. And if the Church of Rome will persist in this sacrilege, 
1. Cor. 10.16.  let her take heed lest for taking away the Cup of blessing, she draw upon her the curse of God, & taste of the wine of his wrath, as the Lord himself threatneth, Reve. 16.19.  
Again, here the Papists are justly taxed for some alterations and additions, in the matter of the Sacrament, as namely, in using and urging unleavened bread, in the mixing of water with the wine, and dipping the bread in the wine.  
1. They urge very nicely the use of unleavened bread; 
Rhem. An. in 1. Cor. 11.23  yea the Rhemists vehemently charge us, that we neither follow Christ, nor St. Paul in doing the contrary. Indeed, if either the Evangelists or the Apostle had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Rhemists had said somewhat to the purpose, but it being otherwise, the Text yields them not the least colour for their conceit. 
For the P●sseouer must be celebrated w●th unleavened bread.  All that ca● be said, is grounded occasionally, because the Passeover being now celebrated, it is like, our Saviour took such bread as the time and place did afford him. Not because the Sacrament did necessarily require it, but because the celebration of the Passeover did presently yield it. Now it is not fit, that an accidental ceremony should bring in a perpetual necessity. 
Anse●m saith Multis Catholicis rati●nali u● videtur, quod agunt non est contra fidem Catholicam. Epist Wi●eram. Ep. Do. Soto in 4 sent ●is●●●. 9 qu. 〈…〉. jer. 2.13.  Yea, this me thinks might stop the Rhemists' mouths, in that the learned amongst them do hold it indifferent. For though Scotus account the Grecians schismatics for using leavened bread; yet doth Dominicus Sot●, and others apologise for them. Yea the Council of Hor●nce definitively allows their practice. 2. They urge exceedingly the mixing water with wine: wherein I may say with the Prophet jeremy: These people have committed two evils, one, by taking away the cup from the people; the other, by adding water to the wine in the Priest's cup. Yet could I easily pass over this in silence, 
Rhem. Anno. in 1. Cor. 11.23.  were it not for the Rhemists' v●h●mency, who urge it as a matter of necessity, and affirm, that we in neglect thereof, do contemn Christ and his Church impudently, and damnably: for Christ (say they) and the Apostles, and all the Churches in the world, have ever mixed their wine with water. But this stone of impudence rebounds upon themselves. For as there is no mention of this mixture in the word of God: So a great Popish Antiquary affirms, 
Po. Virgil. de invent. lib. 5. cap. 9 Primus autem vino miscuit. Do. Soto in 4 s●nt. dist. 9 qu. 1. Art. 6. ●q●inas in 1. Cor. 11. Lect. 6. probabile est, etc.  that Alexander the seventh, Bishop of Rome, did first of all, when he consecrated, mix water with the nine.  
Domini●. Soto (as likewise diverse others) saith, It is not a matter of necessity, and only probable, that Christ, to allay the h●at of the wine in those hot climates, did mix it with water. Is it not strange that they should hold that damnable in our practise, the contrary whereof, is only probable and occasional in their judgements, 
The taking away of the cup.  and yet not tremble to practise that which is directly contrary to the institution of Christ, and the constant practice of so many succeeding ages? Neither is it to be neglected, that this their mixture hath brought them into many perplexed disputes; as namely, whether the water be incorporated with the wine, and transubstantiated; or whether it remain entire▪ and serve only for signification, and the like. A third nicety is the Priests dipping of the bread in the wine, which indeed is folly from a false ground, namely from the sop given to judas. 
joh. 13.26.  For that sop was at a second course, which they used to have after the Passeover, & before the Supper of the lord 
As may appear page 205.  This confounding of the elements takes much away from their several significations.  
As in the time of the Law the sacrifices were so killed and offered, that the blood was distinctly shed by itself: so our Saviour in the institution of the Supper doth take, consecrate, and give the bread and wine severally; and fitly, because the Sacrament doth represent Christ's passion, 
Ro. 5.7.9.  wherein the shedding of his blood is noted as a distinct thing. The Schoolmen do urge very justly the consecrating of wine by itself, because it did flow apart from the body of Christ at his passion: and if it be necessary in the act of Consecration, why not also of administration?  
Again, forasmuch as the bread and wine do remain distinct substances from the body and blood of Christ, the Romish adoration, grounded on a vain supposition of Christ's local presence, is no less than odious idolatry, whilst that is given to the creature, 
Rom. 1.25.  which is due only to the Creator, who is God blessed for ever.  
Again, the matter of the Sacrament may be a motive to unity; It should be our vinculum pacis, the bond of Peace, or glutinum charitatis, the cement of Charity, as Barnar● calls it. 
Bern septuag●s●ser. 1.  That as many grains ar● united in one loaf, and many grape in one cup; so our hearts and souls should be joined in one; according to the Apostles speech, 1. Cor. 10. 
1. Cor. 10.17.  For we that are many, are one boar, because we are made partakers of ●●e bread. St. Paul exhorts the Ephesians 
Ep. 4. 3-6.  to keep the unity of Spirit in the bond of peace, because There is on● Lord, one Faith, one Baptism, on● God and Father of all: So let us consider, my brethren, that we we●●● one livery, serve one Master, have one God to our Father, one Church to our Mother, we feed and feasts one table; Oh how well then doth this unity acc●●d with that we profess to be? That we may b● 〈◊〉 those worthy Christians▪ who were as it were one soul in many ●●di●●. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●●t. 〈…〉.  Our Saviour Christ makes this vnit●, of affections a 〈◊〉, an especial badge of his ●●●lowers, 
joh. 13.35  saying, B● this shall all m●● know that you are my Disciples, if you love one another. Were it only our general profession, the same were sufficient to move us to unity; for we acknowledge ourselves members of one body; but add hereunto the mutual participation of Divine graces, and Gods sacred ordinances, & amongst others the comfort of the blessed Sacrament, and the same must needs be a singular bond of unity, peace and amity.  
Lastly, from this significant relation of the visible sign with the invisible grace, there riseth a meditation of singular comfort. For Christ is our bread, our wine, he is our strength, our refreshing, our cure, our comfort. If we consider our own estate & condition, we shall find what nedde we have of Christ. Faciles sumus ad se lucendum, debiles ad operandum, 
Bern.  fr●giles ad resistendum. We are easily seduced, a less bait than the fruit of Paradise will entice us, a w●a●●r enemy than the subtle serpent can seduce us. 
Gen. 3.1.  We are feeble in doing the L●rds will, having many encumbrances without, & our own infirmities within, being of ourselves not a●le so mu●h as to think a good thought. 
2. Cor. 3.5.  We are frail in resisting the temptations of the Devil. For the case stands between him and us, 
1. Sa. 17.33  as Saul said of David and Goliath, Thou a●t but a child, an●●he is a man of war from his youth. Y●t behold, 
Luk. 11.22  here is a stronger man that overcomes him, takes from him his armour, and divides the spoil. Neither doth Christ retain this strength to himself only, but communicates it in some measure unto his servants; so that they are able to do all things through the help of Christ that strengthens them Our souls do receive deadly wounds in our spiritual combats, 
Phil. 4.13.  but behold, bear is a gracious Physician, that applies both the mundifying wine, and mollifying oil of his mercy, and by his word is able to cure every one that lies at this pool of Bethesda. Whose spirit is not sometimes dejected with the terrors of sin? What tender heart is not sometimes ready to cry out with these mournful Converts, Men and brethren, what shall we do? 
Act. 2.37.  But lo, here is a blessed Comforter, who binds up the broken heart, 
Luk. 4.18.  speaks peace to the wounded soul, and giveth joy unspeakable and glorious. In a word, 
1. Pet. 1.8.  all sufficiency of Grace is to be had in Christ, 
Amb. de virgin. lib. 3.  Omnia Christus est nobis, saith St. Ambrose: Christ is to us whatsoever our hearts can desire. Are our souls wounded with sin, behold, he is our Physician; If we be loaden with iniquity, he hath taken the burden upon him, he is made our Righteousness. If we be weak and feeble, he is our strength; If we fear death, he is our life; if we desire to come to heaven, he is our way; if we would be free from darkness, he is our light; if we be thirsty, he is the fountain of living water; if we be hungry, he is our meat. Gustate igitur & videte quàm suavis est Dominus. 
Psa. 34.8.  O come and taste, and see then how sweet the Lord is! Blessed are they that put their trust in him.   

THE THIRD Sermon. The Invisible Matter of the Sacrament.  1. COR. 11.25. 
After the same manner he took the cup, etc.  
YOU have heard of the visible matter of the Sacrament, which leads us, as it were by the hand to take notice of the invisible, which is the body and blood of Christ: and this is full of comfort. For by how much the body is more excellent than the shadow, by so much doth this heavenly substance excel the earthly.  
When we say that the body and blood of Christ is the invisible matter of the Sacrament, we comprehend under them, whole Christ, both soul and body, with all his divine Graces and Merits: Yea the Divinity also in respect of efficacy; yet because the humane nature of Christ is as it were the Conduit pipe, by which the Divinity doth convey grace to us, therefore we mention only the receiving of that in the Eucharist. But the truth is, that whole Christ, both God and man, is made ours, by the worthy participation of this Sacrament. The elements and author of salvation are both received at one instant, if the heart and hand of the receiver do their mutual offices: as the Minister gives the visible sign, so the Spirit of God imparts the invisible Grace. As john Baptist said, when he baptised with water. 
Mat. 3.11.  Christ jesus baptised with the holy Ghost, 
Hieron. ad Hedib. quae 2  and with fire. So that Christ is in the Sacrament both Conuiva and convivium; by him we are invited, and by him we are nourished.  
This is plain from the sacramental relation between the signs and the thing signified. For Christ jesus is not like Zeuxes, who fed the birds with painted berries. To offer bare signs without the substance, were a greater delusion, then can agree with him who is the God of truth. Therefore are the Bread and Wine in llible pledges of the presence of Christ in the Sacrament.  
It is said of the children of Israel, that they did eat of the same spiritual meat, 
1. Cor. 10.3, 4.  and drink of the same spiritual rock, and the rock was Christ. It cannot be said that they did eat & drink of the same in respect of the signs: therefore it must needs be understood of the thing signified, which is Christ. And so St. Augustine saith, Those Sacraments were different from ours in the signs, but equal in the matter signified. Now, if the Israelites did by virtue of their Sacraments eat and drink Christ spiritually in the time of the Law, who will doubt but the Church and children of God do so in the time of the Gospel's? And St. Paul's dr●ft in that place is by showing the equality of the Sacraments, to wr●st a vain buckler of defence out of the hands of the Corinthians. For they were r●ady to object their privileges as a Sup●●sedeas to God's judgements, esteeming their case to be better than the Israelites, in respect of those divine privileges: but the Apostle shows them their error, & lays upon the vanity of th●ir conceit of safety, by manifesting, that the Israelites were insconsed with as strong bulwarks, and invested with a● great privileges as themselves, in regard of the substance of the Sacraments, notwithstanding which, the wrath of God did break forth upon th●m. And what else could the Corinthians expect, if they were culpable in the same kind?  
Again, the Sacraments are not only signs to demonstrate, but scales also to ratify the word of promise. And indeed there cannot be a more lively comparison to set forth the nature & difference of the Word and Sacraments. For the Gospel may fitly be compared to a Charter, or to a Will and Testament, and the Sacraments to the seals, whereby the legacy of eternal life bequeathed in the Gospel to all the faithful is ratified. 
Bellar. Praef. ad controver. de Sacramentis.  But this comparison Bellarmine quarrels, & calls a foolish comparison. His reason is, Because a seal should of itself be better known, give power and honour, and add authority to the writing, 
Obsignari pre●● siones nusq am legimus, nisi forte in Euangelio secundum Lutherum Bellar. ubi supra.  whereas the Word of God is by itself of absolute authority, & the Sacraments of none at all, without the testimony of the Word. Yea, saith he, We do not read in any Apostle or Evangelist, that the promises of God are sealed up unto us, except peradventure in the Gospel, according to Luther.  
In which scornful speech, 'tis hard to say, whether the jesuit show himself more ignorant or impudent, For the comparison is divine. St. Paul shows in the fourth to the Romans, 
Rom. 4.11.  that Abraham received the sign of Circumcision, as the scale of the righteousness of faith. 
Aug. de vera Relig. c. 17. Lt Angaepist. 203 all Maximinum. And to Clemens Alex. calls the Sacrament, Strom li. 2. Tertul. calls Baptism si●naculum fidei. 〈◊〉 de spec●ae. 24.  And as the legal Sacraments were seals of the Covenant, so are the Evangelicall which succeed them in that kind, as Saint Augustine saith; & so diverse other ancient Fathers call them.  
But I would know of Bellarmine, how a seal is a thing better known then the Charter, or what power it hath without some writing? If the jesuit should have had the Pope's scale or bull to a blank, he would have found small power or virtue in it to him for a Cardinalshippe; whereas a writing without a seal, may be known to be a man's deed, express his mind, and carry with it in some cases, power to convey a gift or legacy.  
Who doubts but that the bare Word of God is of sufficient authority, and yields great assurance? Yet (as the Apostle saith) God being willing more abundantly to show unto the heirs of promise, 
Heb. 6.17.  the stableness of his Counsel, bound himself by an oath: So I may say, that the Word of God written, is the Word of Truth, 
1. Tim. 2.15.  like the writing of a faithful man; his promises are Yea and Amen, 
2. Cor. 1.20.  & shall surele be accomplished. Yet as the Rainbow was given for a full assurance of the world's preservation from a general Deluge (which should have been ratified if there had never been Rainbow:) So the Sacraments are given as seals of the Covenant of Grace and salvation, which God hath made to his servants, that having both his hand and seal, their faith might more fully be strengthened. Therefore for Bellarmlne to scoff at the title of a seal, and applied to the Sacrament, is great impiety, and to quarrel the Comparison, is gross impudence.  
The truth of the presence of Christ in the Sacrament will more fully appear, if we consider the lively analogy between the soul● & the body. For as the body hath through the soul a natural life, so hath the soul through grace a spiritual. As the body is subject to hunger, 
Mat. 5.6.  so is the soul. As the body doth languish and pine away without corporal food, so doth the soul without spiritual nourishment: & therefore the one as well as the other must be preserved by means. Now the same that corporal food is to the body, Christ jesus is to the soul of the believers, according to that in the sixth of john, 
joh. 6.51.  I am the living bread which came down from heaven, if any man eat of this bread, he shall live for ever. 
Verse 53.  And on the contrary, Except we eat the flesh of Christ, and drink his blood, we can have no life in us. As certainly therefore as our bodies are made partakers of the outward elements, so certainly are we assured, that being duly prepared, our souls do feed upon jesus Christ. For, the cup of blessing which we bless, 
1. Cor. 10.16.  is it not the Communion of the blood of Christ? and the bread which we break, is it not the Communion of the Body of Christ?  
Now albeit Christ is truly in the Sacrament, yet is he not locally there, according to the conceit either of Consubstantiation or Transubstantiation. For the body and blood of Christ are not present to the elements, but to the Communicants. There is only a symbolical & rational union betwixt Christ and the Elements, but the spiritual and real union is betwixt Christ & his members. Andradius saith well; If Christ were locally present with the elements, as Consubstantiators hold, than he should have said, In hoc loco est corpus meum: 
Andr. Ortho. expl. lib. 7.  My body is in this place: and should he not have said so, if he be there by Transubstantiation? The truth is, that as the Sun and other celestial bodies, remaining in their proper spheres, do communicate their light and influences to the terrestrial: So Christ being in heaven, 
Calu. Justit. lib. 4. ca 17. sec. 7.  doth by his Spirit in a most inexplicable manner communicate unto his Church on earth, the influence of grace, yea communicates himself.  
The doctrine of Transubstantiation cannot be maintained, without many impieties and absurdities. It is injurious to God, in attributing to a mortal and sinful man such a marvelous, yea transcendent demonstration of that divine attribute of omnipotency. For as GOD is showed to be Almighty in making heaven and earth: so of all the creatures on earth, man being most excellent, and amongst men our Saviour Christ, to ascribe to the Priest the making of him, doth derogate from God, & attribute to man that omnipotency whereof he is most uncapable. It is inglorious to Christ, ascribing unto him a fantastical body, like the Manichees, and such other heretics. Yea, it utterly overthrows, by diverse consequences, the humane nature of Christ, & consequently doth demolish a principal foundation of our faith. What greater indignity can be offered to that blessed body (which joseph of Arimathea so religiously imbalmed, 
joh. 19.20 Acts 2.17.  and God himself so carefully preserved from corruption) then to expose it to moulding, stinking, yea to be turned into an excrement, and to be devoured of rats and mice? Indeed, Pope Innocent the third hath helped one absurdity with another, 
Durand Rationale diuin. lib. 4. ca 41.  affirming that the body of Christ, being eaten by the mice, is retransubstantiated into bread. What base injury can be offered to Christ, than this, that a man should have power to make him, & a mouse to mar him? Transubstantiation overthrows the grounds of Philosophy, inferring a Platonical Idea, and granting Accidents without a subject: which conceit Bellarmine would defend by instance of light created, 
Bellarmin. de Euchar. li. 3. cap. 24. Gen. 1.  and remaining three days without any subject. But Pererius, 
Perer. in Gen. lib. 1. pag. 95. It were in prima effectione, institutione & dispositione ad miracula confugere, cum illis non sit opus. Perer. Bella de gratia primi hominis. c. 19  a learned jesuite, doth upon good ground of reason impugn it, in his Commentaries upon Genesis, books much commended by Bellarmine himself.  
There needs no better argument or artillery to cast down this Idol, then that which the Romanists hold for their principal pillar to support it: namely, these words of the Apostle, Hoc est corpus meum, This is my body. For Sacramental speeches are to be taken sacramentally, as many places both of the old and new Testament do manifest: 
Goe 17.10. Exo. 12.11 Tit. 3.5.  Circumcision is called the Covenant, the Paschall L●●abe the Passeover, and Baptism is called the Latter of Regeneration: whereas they are only external signs of those sacred things. 
Tertu aduer. Marc. lib. 1. & 4. de anima, cap. 17. H●●r in Mat. 26. 〈◊〉 de Sa●●a● l b. ●. c. 5 d●●● q●i in●●●ntur. cap. 9  And that those words being Sacramental, are so to be understood, it cannot be denied by any, without begging that which is in question. Neither is it to be contemned that diverse of the ancients have so expounded them, namely, This is my body, that is, a figure, a representation, 
Aug. in Ps. 3. & 31. Bern. de ass●mp. Mar. ●ser. 5. Aug epi. 23.  or a signification of my body. And St. Augustine's reasons, annexed to his assertion, in this matter is very pregnant. The Sacraments, usually, in respect of the resemblance they have of the things signified by them, do take the names of the things themselves. Now if we understand these words on this manner, 
Ipsi erunt dur● non ser. Aug. in Ps. 98.  the speech cannot be hard to any, but those who are hard of understanding, as St. Austin speaks in alike case.  
There is nothing more frequent in the Scripture, 
Goe 41.26. Gal. 4.25.  than this kind of trope, namely, to take est for significat, but to understand by est, mutatur, this is my body, that is, it is changed into my body, is without instance or example: and it is to be observed, that those who do urge a change in the Eucharist, are not able to say whether it be formal, 
P. Lumb. sen. lib. 4. dist. 11. A.  substantial, or of some other kind. True it is, that some of the ancient Fathers do speak of a change, but what that is, 
Ambr. de sacra. lib. 4. c. 4.  St. Ambrose shows by diverse similitudes: as namely, when a natural man by Regeneration becomes a new creature, and the bitter waters, by Moses casting in the wood, 
Exo. 15.25  became sweet: which changes yield no alteration of the substances, but of the qualities. And indeed we should rather labour to find a change in ourselves by the elements, then in the elements themselves. If we obtain our regeneration by the virtue of Baptism, without any substantials change of the element, why may we not as well have spiritual nourishment by the Eucharist without any such change?  
But why should any man stand to dispute that which hath no ground in the Scriptures, 
Caietan. Biel. Fisher, etc.  as diverse learned Papists have confessed; And was never held a dogmatic point of Faith, till the Council of 
* Bellarm. de Euchar. li. 3. ca 23. saith this was opinio probabilis. De consecrat. 2. dist. Ego Bereng.  Lateran, as Scotus a great Schooleman, and others have acknowledged? Which Council, how unworthy of respect it is, may appear, in that it caused Berengarius to confess in plain terms, that Christ in the Sacrament is sensibly handled with the hands of the Priest, broken and torn in pieces with the teeth of the faithful. The credit of which Council Bellarmine 
Bell. de Euch. li. 3. cap. 23.  seeks to maintain with the loss of his own. For he cities some places in chrysostom, where the like phrases are used; But who knows not, that there is great difference between an hyperbolical Encomium in a declamation, (which are very frequent in chrysostom) and a solemn recantation and confession, as in the case of Berengarius? the one admits any Rhetorical flourishes; the other requires the greatest plainness that may be.  
But my purpose is not to dwell upon matter of Controversy, but rather matter of comfort, and only to give a touch of the truth, that thereby I may make the positive doctrine more clear and evident.  
This Doctrine of Christ's presence in the Sacrament yields many excellent uses.  
First, the world may witness with us, how slanderous the Papists are, who charge us to hold, that there is nothing in our Sacrament but a bare piece of bread, 
Rhem. Ann. in Jo. 6.58.  & say that our wine is but common wine. For we do confidently believe, and constantly teach, that the Sacrament doth as well consist of the body and blood of Christ, as it doth of bread and wine; and that the one is received by the worthy Communicant, as well as the other. And albeit the substance of bread & wine do remain in the Sacrament; yet are they not esteemed of us as common bread & wine; but, being sanctified and set apart to a sacred use, are holy Though a Charter granted from the King, in respect of the outward matter, be only ink and wax, and parchment, yet in regard of that which is contained in it, and conveyed by it, we do not call it a bare piece of parchment, but by a more fit and worthy name, we style it The King's Charter: So albeit the Sacrament, in regard of the outward elements, is but bread and wine; yet in regard of the inward grace conveyed and confirmed to us by it, we call it, as there is just cause, the blessed Sacrament; yea, speaking sacramentally, we call it the body and blood of Christ. And if we differ from the Romanists concerning the manner of Christ's presence, let them not blame us, whilst they differ amongst themselves as touching that point. And their contending for Transubstantiation might find somewhat the more favour, if they could show what further benefit is received by the carnal eating of Christ, then is by the spiritual; seeing that many who thronged, touched, kissed him, received no good thereby.  
Again: 3. here the love of Christ is manifested, in that he finds nothing too dear for his Church, no not himself; who, as he gave himself to death for us in his passion, so hath he also given himself to us in the Sacrament: he drank the bitter cup in the garden, and tasted ●he gall and vinegar upon the Cross, but behold, he hath prepared a better cup for us to taste of.  
If God did show kindness to David in preparing a corporal table for him, 
Psa. 23.5.  how much love hath Christ showed in preparing this spiritual table for us? 
Chrysost. ad Pop. Antioch. hom. 60.  chrysostom saith notably, Christ is not like a Mother which puts forth his child to nurse, sed proprio sanguine nos pascit: but feeds us with his own precious blood.  
Therefore I may say in admiration of this mercy, with Bernard, Vnde h●c, 
Bernard do Ca●a. domi.  pi●●ime jesus? Whence is it. O most holy Io●te●, that thou shouldest afford us this favour, to give us thine own body and blood for the nourishment of our souls? 
1. Cor. 16.22.  Surely of thy abundant love. If therefore any one love not the Lord jesus, Anathema maranatha; Let him be accursed.  
Again, seeing we do truly receive Christ in the Sacrament; hence our union with him is strengthened. As he by our incarnation was made flesh of our flesh, 
Heb. 2.6.  and bone of our bones: so by the blessed Sacrament we are made flesh of his flesh, and bone of his bones. Every son of Adam hath his portion in that natural union; but only the Sons of God are partakers of this spiritual. 'tis true, that we are united to Christ by the preaching of the Word, but the especial confirmation of that union is by participation of the Sacrament. For thereby Christ is so made ours, that he dwells in us. That we may be engrafted into Christ, we must have Faith through the Gospel, but that like good Cions, we may abide in him, 
joh. 15.5.  and bring forth much fruit, the Sacrament is very necessary. St. Paul calls this our union with Christ, a great mystery, 
Eph. 5.32.  and I may call it a gracious mystery. For hereby we have satisfied the justice of God in Christ our head; hereby we receive the influence of grace from Christ, as the body receives sense and motion from the head. 
Cyril. in job 13. ca 10.  Nos vitam habemus ab hac Vite: we have life from this vine, as Cyril saith. Hereby we have an interest in all comforts, both corporal and spiritual; 
1. Cor. 3.22.  Whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death; whether they be things present, or things to come, even all are ours, because we are Christ's. Yea this our present union with Christ in the Kingdom of Grace, yields full assurance of our future union with him in the Kingdom of glory; according to his heavenly petitions in the seventeenth of john, where he first prays that all the faithful may be one with him and the Father; 
Io. 17.21.  and presently after, Father, 
Vers. 24. ●  I will that they which thou hast given me, be with me where I am, that they may behold my glory. So that now by the Sacrament we behold. Christ as in a mirror, but hereafter we shall see him face to face; now he feeds our souls with his body and blood, but then shall he beautify both soul and body with endless glory.  
Again, seeing that Christ jesus is offered in the blessed Sacrament to be the food of our souls, those are justly reproved, who being graciously invited, refuse to come to so blessed a banquet. Wisdom, 
Pro. 9.1.  saith Solomon, hath builded her a house, she hath killed her fatlings, mingled her wine, and prepared her table; behold her dainty and diligent preparation. Yet cannot the same prevail with many; 
Mat. 22.5.  but as they in the Gospel being bid to the marriage, made light of it, absented and excused themselves, one by his Farm, another by his Oxen, and another by his marriage: so do many esteem too meanly of this heavily Feast, and have their several excuses; one wants leisure, another wants cloehes, another wants charity, and I may say, they all want grace. Hast thou leisure to fill thy body every day, and wantest thou leisure to feed thy soul? Our Saviour gives thee better counsel, Labour not for the meat that perisheth, 
joh. 6.27.  but for the meat that endureth to eternal life. It is not the outward apparel, but the inward ornaments that must make thee gracious in the sight of God. Here is the best garment, if thou wilt put it on, 
Ro. 13.14.  even the Lord jesus. Art thou not in charity? wilt thou, by cherishing a froward spirit, deprive thyself of this sweet comfort? who do not pity the folly of little child●n, that for cursed stomach refuse their meat? but how much more are those to be pitied, whose uncharitable disposition deprives them of the Food of their souls? in the mean time, how canst thou who art uncharitable prey? 
Ad ●a●. A●t. h●nt●● & in epist. ad Eph●s ho. 3.  For as chrysostom saith, Non es commu●ione dignus, ergo nec ora●ione. If thou be not fit to communicate with the Church, thou art not fit to supplicace the Lord.  

Num. 9.7.  We read in the book of Numbers, that it troubled certain men to be disabled for celebrating the Pass●ouer; and so should it grieve a good Christian heart to be any way hindered from receiving the Communion. If our spiritual wants were as sensible as our corporal, we could not choose but hunger & thirst after the Sacrament: but as bad humours in the body do kill the appetite, though the meat be dainty, so our inward corruptions do make flat our affection to this food, though it be heavenly.  
It is dangerous for a healthful man to forsake his food, and for a sick man to refuse his physic. Behold, the Sacrament is both food and physic to the soul, it is food to the strong, & physic to the weak: what assurance can there be of the spiritual life and health to him that refuseth it? But alas for pity, how many are there who neglect this blessed means of life and health, & so do sin against their own souls? Remember the doom of those excusers in the Gospel, I say unto you, 
Luk. 14.24  that none of those men which were bidden, shall taste of my Supper.  
Again, seeing that jesus Christ is the especial matter of this Sacrament, those are very worthy of reproof, who profane and abuse it. The more sacred and precious the ordinance, the more odious and pernicious is the abuse and profanation thereof. Procul, o procul este profani.  
The Papists do charge us with dishonouring of the Sacrament: but if any Professor of the Gospel can be showed to have so profaned it as diverse Papists: yea some among the Popes have done, let him bear the extremest degree of reproach that can be cast upon him. What more ordinary with them, then to make it a bond of secrecy for shedding of blood, and a mystery of iniquity to confirm them in their cruel and treacherous designs? so was I arg●: confirmed, who made assault upon the Prince of Orange, as appeareth in the printed discourse touching that business.  
So were diverse confirmed and combined in that late horrid and hellish Gunpowder treason, as appeareth by diverse voluntary confessions, & depositions. What greater dishonour could be offered to our Saviour, or what viler profanation to the Sacrament, then to abuse such a sacred ordinance to savage and barbarous designs? Yea, some of them have not stuck to make that a means for poisoning the body, which Christ ordained for the preservation of the soul. As Platina writes of Henry the Emperor, 
Platina in vita Cl●mens. 5. And who doubts but his Holinesss had a finger in it?  that he was poisoned by a Monk in receiving the Eucharist. Yea (that which would make a man almost amazed to consider and tremble to write.)  
Cardinal Benno reports of Pope Greg●ry the seventh, called Hildebrand, (he might be w●ll called a brand of hell) that he demanding of the Eucharist resolution of diverse questions, as the Gentiles were wont to do of their Idols, and receiving no answer, cast the Eucharist into the fire. Oh horrible profaneness of a vile wretch, 
Les vies des Papes Rom.  worthy (as the historian saith) himself to have been ●ast into the fire!  
Others there are, who albeit they come not to that height of impudence and impiety, yet do they offend in coming to the Sacrament carelessly, and receiving it unworthily. Men that celebrate the Sacrament as those did their sacrifices in the first of Esay, 
Esa. 1.15.  having their hands full of blood, and their hearts full of malice. As those sacrifices were an abomination to the Lord, so are these Sacraments.  
Our Saviour said, It is not fit to put new wine into old vessels: and I may say, It is not fit to put holy wine into loathsome vessels.  
How many alas are there, who profane and pollute these mysteries, by bringing with them profane souls? 
Tit. 1.15.  For to them that are defiled and unbelieving, nothing is pure, their hearts are like filthy casks, which mar all that is put into them.  
We know the fearful estate of him who came without a wedding garment: 
Mat 22.  when he was questioned, Friend, how camest thou in hither? he was stricken speechless; and having no word of defence, being bound hand and foot, was cast into utter darkness. And this should terrify all those, who come to the Sacrament without these ornaments of grace, which should make them gracious in the sight of Christ, 
Goe 41.14.  and fit to be entertained at his table. When joseph came before Pharaoh, as we read in Genesis, he changed his garments and haved himself: so it is our duty when we come into so great a presence, & to be partakers of such a holy ordinance, 
job 9.31.  to put off the clothes of our corruptions which defile us, and to shave off the locks of vanities, which disgrace us. I may say therefore to every approaching Communicant in Saint james his words, 
jam. 4, 8.  Cleanse your hands you sinners, and purge your hearts you double minded, and then draw near to the Lord. And your hearts must answer with David, 
Psa. 29.6.  I will wash my hands in innocency, and so will I come to thine Altar, O Lord.  
Again, seeing Christ jesus is truly offered and exhibited in the Sacrament; the consideration thereof should stir us up with an earnest desire to be partakers of it. It is sa●d in the Psalm, 
Psa. 78.25.  They did eat the bread of Angels, which was a great prerogative: 
Cypr. de Coena Domini.  and Cyprian calls this, Panem Angelorum, the bread of Angels.  
I may here make a fit exposition of Samsons riddle, Out of the eate● came meat, 
judg. 14.14.  and out of the strong came sweetness: For out of the dead Lion of the Tribe of juda, there comes to us in the blessed Sacrament, mos● sweet & unspeakable comfort. Here is sanguis pretiosior balsamo, 
Bern. de Coena Domini.  that blood which for the cure and comfort of the soul, is more precious the● Balm. This is called by the ancient Fathers, our Viaticum; and fitly, for as the Israelites in their passage to Canaan had Manna, 
Sap. 16.  which yielded omne delectamentum, all delightful tastes. So, whilst we pass this our pilgrimage, we have the blessed Sacrament, which yields most heavenly delectation.  
Here is that King in the Gospel, which invites his guests, saying, Behold, I have prepared my dinner, 
Mat. 22.4.  my oxen and my fatlings are killed, and all things are ready. For here is whatsoever good the soul of man can desire.  
Here the Spirit and the Spouse do cast to every man to come and take of the waters of life freely. 
Reu. 22.17  Other meats and drinks may suspend, they cannot quench hunger and thirst; but he that comes to Christ & feeds upon him, 
joh. 6.35.  shall never hunger or thirst any more.  
Therefore my brethren, I must say to you, as the Angel spoke to Elias, Up and eat: come with cheerfulness to this holy table. I doubt not but some of you have found much heavenly comfort by receiving the Sacrament: So that you are able to say with the Psalmist, 
Psa. 66.16.  Come and I will tell you what the Lord hath done to my soul.  
Yet for your further comfort, I must wish you to remember, that the banquet is only begun in this life, which shall b● perfected in the life to come. When Christ shal● say in heaven, as it is in the fift of the Canticles, 
Cant. 5.1.  Come my friends, eat and be merry. Now the Spouse hath Christ in sacramento, but then she shall have him sine velamento; 
Bern. de Coena Domini.  now she receives him in mystery, than she shall enjoy him apparently. Hic dulce praeludium, illic nuptiale convivium. Here is but the first course, like the praeludium to a song, but there shall be the banquet, kept with all joy and heavenly harmony.  
Lastly, for as much as Christ is offered to us in the Sacrament, it shall be very necessary that we examine whether, having received the Sacrament, we have received Christ. Because, as Saint Augustine saith, 
Aug. cant. Faust. Mani. lib. 13. c. 16. Et tract. 59 in John.  there are many which eat panem Domine, but not panem Dominum. They receive the outward signs, but not the inward grace. I will therefore deliver a few, but infaillible marks, whereby we may know whether we have received Christ.  
First, where Christ is received, he works mortification in the soul of the Receiver, & abates the strength of those corruptions, which otherwise would be potent, and violent. So saith St. Paul in the eight to the Romans, 
Rom. 8.10  If Christ be in you, the body is dead because of sin, but the Spirit is life for righteousness sake. As a good corrosive eats away the dead flesh; so the body and blood of Christ, do eat away the fleshly corruptious of dead works. Therefore chrysostom 
Chrysost. in Gen. hom. 1.  calls Christ curatorem animarum, the Curer of souls. And indeed where Christ comes, he makes a threefold cure, he cures the heart, the hand, the tongue. He banisheth evil motions out of the heart, 
Bern. de Advent. serm. 5.  bindeth the hand from evil actions, and bridleth the tongue from evil speeches.  
A second note of our receiving Christ, is our vivification, & quickening of our souls to live the life of God. For as the body of the dead man, 
2. Reg. 13.21.  by touching the bones of E●zeus, received life: So by touching and tasting of the body of Christ▪ our souls that were dead in trespasses, do live the life of grace, and ourselves are quickened to the performance of all Christian duties. 
Berinthia in Cant. serm. 17.  For unxit Deus, ut ungeret; therefore was he anointed with the oil of grace, that of his fullness we might receive grace for grace, 
joh. 1.16.  both the grace of remission, and the grace of sanctification; so that we are able to lay with Saint Paul, 
Gal. 2.20.  Now I live no more, but Christ liveth in me.  
A third note of our receiving Christ, is our alienation and estranging from the world, according to that of St. Paul in the third to the Colossians, 
Col. 3.2.  If you be risen with Christ, set your affections on things that are above.  
The young man that only came to Christ, would not part with his wealth bring commanded, 
Mark. 10.22.  but Zaccheus, having received him into hi● house, makes a voluntary offer of dispersing to the poor and making restitution. Thus if we have received Christ in our hearts, the World will be crucified to us, and we to the World. The greatest pleasures and profits of the world, will be dung and dross, even vile in our estimation, in respect of him, and the heavenly comforts we receive from him.  
4 Whosoever receives Christ in the Sacrament, receives him into his heart, as Zacheus did into his house, joyfully. O blessed jesus, saith Bernard, 
Luk. 19.6. Ber. in Cant. serm. 32.  how oft when thou cam'st unto me didst thou comfort my wounded conscience by pouring unto it the oil of gladness!  
As the Sun arising upon our Horizon, makes it cheerful & glorious: so the Sun of Righteousness, when it ariseth upon the Horizon of a sanctified heart, causeth it to rejoice with joy unspeakable & glorious. Yea all the blessings of God are made comfortable to us, 
1. Pet. 1.8.  as it was with those happy converts, who did eat their meat together with gladness and singleness of heart. 
Acts. 2.46.  For ubi Christus, ibi Angeli, ibi lux, ibi coelum: 
Chrysost. in Mat. ho. 49.  Where Christ is, there are the Angels, there is the light of Heaven, there is Heaven itself. Yea, the privileges are excellent we obtain by receiving Christ. For as it is a means of our adoption, so it is a pledge of our eternal salvation. As many as received him, 
joh. 1.12.  to them he gave this prerogative to be made the sons of God. 
Rom. 8.17  And if we be sons, we are also heirs, yea coheyres annexed with Christ. And as the Israelites had a taste in the wilderness, of the fruits of Canaan, 
Nurse 13.24.  which afterwards they did enjoy more plentifully in that promised Land. So have we in the wilderness of this present world, the first fruits of that glory, which hereafter we shall enjoy in the celestial Canaan more abundantly for ever.  
A fift note of receiving Christ, is our thankfulness of heart, stirring us up to cheerful obedience. David having receiue● reprefe from Barz●llai, gives this charge to his son Solomon, Show kindness to the Sons of Barzillai. 
1. Reg. 2.7.  So Christ jesus furnishing us with this heavenly food, may justly challenge at our hands all that we can do to manifest our thankful hearts for such a singular benefit. As the King●y Prophet saith, What shall I render to the Lord for all his benefits bestowed upon me? 
Ps. 116.12.  So must we consult all the faculties of our souls, and inquire with what we may present our Saviour Christ for this great mercy; and our conclusion must be his resolution; I will offer to thee the sacrifice of thanksgiving, 
Vers. 17.  and call upon the Name of the Lord.  
Thus, if upon the receiving of the Sacrament, we find, in some measure, the strength of sin abated, grace augmented, our affections estranged from the world, our souls filled with heavenly joy, and our hearts stirred up to unfeigned thankfulness; then may we with marvelous comfort & assurance conclude, that we have truly received Christ. And to such a Communicant I may say, as our Saviour said to Zacheus, 
Luk 19.9.  This day is salvation come into this house.   

THE FOURTH Sermon. The Form of the Sacrament.  1. COR. 11.26. 
For as often as ye shall eat this bread, and drink this cup, etc.  
Having spoken of the Author and matter of the blessed Sacrament: It followeth that we consider the form; which gives being and perfection to the matter, and without the which as the physical matter would be like the Chaos, rudis indigestaque moles, so the matter of the Sacrament would be common bread and wine, without any sacred use. Yea, as the soul is the form and life of the body, so the form is the life and soul of the Sacrament. Now this Form consists of diverse actions expressed in the institution, and to be imitated in the celebration of the Sacrament. For if other actions of Christ are a kind of speech for our direction, 
Facta Christi sunt genera Locutionum, Aug. in joh. tract. 25.  as St. Austin saith, certainly these are so to be conceived in a more special manner, especially when there is a precept annexed to the actions, requiring imitation, as here it is. For, Ho facite, 
Bellar. de sacram. lib. 1. cap. 19 Cusan. epi. 3. ad Bohem. de Communione.  Do this, is referred to the whole action, as Cardinal Bellarmine truly writeth. So that the silly evasion of Cardinal Cusanus, making nothing for his present purpose, is no less absurd than false.  
Christ saith, Hoc facite, non hoc modo; Do this, but not after this manner, which is in effect, Imitate this form, but not according to this form.  
Gregory of Valentia, and some others, do make these words only, Hoc est corpus meum, to be the form of the Sacrament: but falsely, as afterwards we will show. As the Form of the Sacrament consists of the actions, so the actions are in number seven, whereof five do belong to the Minister, and two to the Communicants, according to the practice of our blessed Saviour & his Disciples, he representing the Pastor, they the people. First, Christ takes the bread: 2. He consecrates: 3. He breaks it: 4. He gives it: 5. He shows the use of it. The actions of the people are these: 1. They take it: 2. They eat and drink it. All which actions, like the visible matter of the Sacrament, have reference to Divine and Spiritual mysteries.  
The first action of our Saviour is the taking of the bread, that he might consecrate it, break it, and deliver it to the Disciples: which signifies the taking of our nature, that it being sanctified, might be broken with sorrow for satisfaction to God, and given to us in the Sacrament for the comfort of our souls. So that hereby is represented the Incarnation of Christ, when the Word did take flesh. 
joh. 2.14.  This action of Christ yields matter of admiration and consolation. First, here is great cause of admiration. For, as Bernard saith, 
Bern. in vigil. natal. domini serm. 3.  Deus & homo, Mater & Virgo, One to be both God and man, one to be both a Mother and a Virgin, are great mysteries. If a mighty King should descend from his Throne, lay by his Sceptre and his Diadem, and take upon him (for some man's sake) the state of a base beggar, would not this strike the hearts of the beholders with amazement? How can we then without admiration consider, that our Saviour, 
Phil. 2.6, 7  who was equal with God, should descend from heaven, and  himself with the base shape of a mortal man, and take upon him the form of a servant, for our sakes? Well might the Apostle say, 
1. Tim. 3.16.  Great is the mystery of godliness, God manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, and received up into glory.  
And as it yields matter of admiration, so doth it also of consolation. For this taking of the humane nature was for our sakes, that Christ might therein satisfy the justice of God, and accomplish the work of our Redemption, according to that in the tenth of the Hebrews,  offering, and sacrifice for sin wouldst thou not have, but a body hast thou prepared. For it was expedient, 
Hebr. 10.5, 7.  that as a man had sinned, so man should suffer & satisfy for the sin. And therefore he in no wise took the seed of Angels, but the seed of Abraham. 
Heb. 2.16.  Yea, had not the Son of God been incarnate, all the men and Angels in heaven and in earth had never been able to satisfy the justice of God. 
Rom. 8 3.  Wherefore that which was impossible to the Law, because of the weakness of the flesh, God sent his Son in the similitude of sinful flesh, and for sin condemned sin in the flesh: that so sin being punished in Christ, it might be pardoned in us.  

Mat. 1.23.  Thus Christ by taking our nature, is become our Emmanuel, even God with us, yea God for us. Therefore the Angels sent by God to publish the incarnation of Christ to the world, do call it Tidings of great joy, 
Luk. 2.14.  and sing that joyful Anthem, Gloria in excelsis, Glory be to God in the highest heavens, peace on the earth, and good will towards men. So that the Communicants, when they behold the Minister taking the bread, should for their instruction meditate with admiration and comfort, upon the great mystery of Christ's incarnation.  
The second Action the Giving of thankes. It is observable, that the Evangelists and the Apostle, speaking of this action, do use two different words: 
Mat. 26.26  St. Matthew doth use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he blessed; 
Luk. 22.19  Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gave thankes; St. Paul both, 
Ca 10.16. Ca 11.24.  the one in the tenth chapter, the other in this.  
Hereupon diverse do confound the words, but diversely. Some would have both the words translated, to give thankes. Others would have them both translated to bless, which may not be: For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Valde durum est, Bellar. de Euchar. 1.10. Luk. 9.16. joh. 6.11.  I confess with Bellarmine, 'tis very harsh. It is true that the Evangelists Luke and john, relating the miracle of the five thousand fed with five loaves and two fishes, do use these two words severally: St. Luke hath, he blessed, S. john hath, he gave thankes. Yet this doth not necessarily enforce a confounding of the words, that both should signify only to bless, or only to give thankes; but in my judgement do rather show a double action in that benediction, namely, that he both prayed and gave thankes. And so he doth in this matter of consecration. For these two parts of Invocation, Prayer and Thanksgiving, should in these actions, like Hypocrates twins, be inseparable companions, according to the Apostles rule, 1. Tim. 4. 
1. Tim. 4.4, 5.  The creature is not to be refused, if it be received with thanksgiving: For it is sanctified by the Word of God and Prayer. And as these two do concur in the sanctification of our corporal food; so do they also in the consecration of our spiritual. And therefore S. Mark 
Mark 14. vers. 22.23  useth both the words; So that our Saviour taking the bread in his hands, gave thankes to God for the redemption of mankind, for the revelation thereof by the Word, and the assurance of the same by the blessed Sacrament: And withal prayed, that whereas the bread & wine of themselves had no power or virtue for that spiritual use, wherein they were to be employed: It would please God, so to be present with his ordinance, that through his grace and blessing, the Sacrament might become a faithful means to confirm our union with Christ, and to seal up unto us the work of our redemption.  
Now from the Conduit-pipe of this benediction, 
Bella. de Eucharist. lib. 1. cap. 10.  Bellarmine and the Rhemists would fain convey their doctrine of Transubstantiation: but herein they foget themselves, and contradict their own doctrine. For they generally hold, that consecration is effected by these words; Hoc est corpus meum, This is my body. Now this benediction goes before ever Christ speaks these words; so that they must either reject their main ground of consecrating by hoc est corpus meum, 
justin. Mart. Apol. 2. Origen. Cont. Cells. lib. 8. Cyprian. de Coena domin. Theod. Dia 2 Hier. epist. ad Euagrium. Aug. de Trin. lib 3. cap. 4.  or deny that this benediction is operative to! change the substances. But the truth is, that consectation is done by this thanksgiving and prayer, as the ancient Fathers do generally teach, & consequently not by a bare rehearsal of those words, Hoc est corpus meum: as hereafter we shall observe more fully.  
Now this consecration of the elements, by prayer and thanksgiving, is a sanctifying and setting apart of them for a sacred use, and consequently yields matter of much comfort. For by it is represented Christ jesus sanctified and set a part by Almighty God, for the sanctification and salvation of mankind; according to that in the seventeenth of john, 
joh. 17.19  For their sakes I do sanctify myself, that they also may be sanctified through thy truth. So that as the ointment did descend from Aaron's head to his beard, 
Psa. 133.2.  and went down to the skirts of his clothing: so the oil of grace and gladness is hereby derived from Christ our head, to every member of his body, and he being consecrate, is become the author of eternal salvation to all them that obey him. 
Heb. 5. ●.   
Again, seeing that the elements of bread and wine are sanctified to a sacred use, we must put a difference between them & other bread and wine. For the bread after consecration is not common bread, 
Iren. l. c. 4. cap. 34.  as Ireneus truly saith. As the gold, which was profane in the furnace, became holy when it was sanctified to the use of the Temple: so the bread which was by nature common, by consecration and use is made holy. As the waters of jordan being sanctified by God for the cure of Naaman, 
2. Reg. 5.  were to be esteemed by him more excellent than all the rivers of Pharphar and Damascus; And as the water in Baptism, being sanctified by prayer and thanksgiving, is more to be regarded, than any the most excellent and costly distilled waters in the world: so the bread & wine being consecrated for the Sacrament, are to be had in more reverend estimation than any other whatsoever.  
Again, seeing our Saviour doth sanctify the Sacrament by prayer & thanksgiving; this is an action for imitation. Yea, if he gave thanks to God in our behalf, how much more should we do so for ourselves, who receive the benefit? and from this duty of thanksgiving the Sacrament hath that ancient name of Eucharist. And indeed this action doth yield approbation and commendation to the celebrating of the Sacrament in solemn Congregations, where many joining together, their combined prayers and praises do more powerfully pierce the heavens, to send up the sweet incense of thanks, and to bring down the dew of grace upon the Congregation.  
To conclude, seeing that the Sacrament is sanctified by prayer and thanksgiving, we must be careful to use it in a holy and reverend manner. Is it blessed by prayer and thanksgiving? Let us not profane it by unworthy receiving; lest we turn that blessing into a curse upon ourselves. 
Act. 10.15  As it was said to Peter, so may I say to every Communicant, Those things which God hath purified, pollute thou not. And as the assembly at the Passeover was appointed to be a holy Convocation, 
Numb. 28.18.  so let our assemblies be at this our Evangelicall Passeover.  
The third Action is the breaking of the Bread. A man would think this a needless ceremony, 
Mat. 26.26 Mar. 14.23 Luk. 22.19 1. Cor. 10.16. & 11.24. Act. 20.7.  but indeed it is very material. Therefore all the Evangelists, and the Apostle likewise do diligently mention it. Yea, this action gives denomination to the whole celebration of the Sacrament, which argues that it is a ceremony of great moment, and very worthy of observation. And reason, for it is very significant to represent the pains of Christ's Passion; 
joh. 19.36. Exo. 12.46  Not that his body was broken (which by divine providence was prevented that the Scripture might be fulfilled) but to set forth the intolerable torments, that Christ endured in his death, when he might justly complain, as it is in the Psalm, 
Psa. 69.20.  Rebuke hath broken my heart.  
Hereby is set forth that which Esaiah speaks of, 
Esay 53.5.  He was wounded for our iniquities, he was broken for our transgressions, the chastisement of our peace was upon him, and by his stripes we are healed.  
In which place the Hebrew words are very significant, to set forth the extreme pains that Christ endured for our sakes; they imply the whip, the spear, the nails, the thorns which did pierce the body, and the sword of sorrow which did wound the soul of our Saviour. Yea, this breaking of the bread, doth set forth the renting of the soul and body of Christ asunder.  
This Action makes against the carnal presence, as indeed, almost every passage in the institution doth. For the body of Christ is present only as it is broken, but it is broken only in mystery, therefore it is present only in mystery.  
To break the natural body of Christ actually, were an act of great cruelty, 
joh. 19 ●2.  & more extremity towards our Saviour in his glorious estate, than the rude soldiers showed in his infirmity on the Cross.  
But concerning this action, the Papists are exceedingly distracted, 
Vide P. Lun. Sent. 4. dist. 12. A. B. C. D.  not knowing what to affirm; as whether it was bread or his body which was broken. To say it was the body of Christ, were to make his body perpetually passable; and to say it is bread after consecration, they are loath, because it overthrows their local presence. Therefore, these shelves of absurdities, upon which they do cast themselves to maintain their errors, should make them sail willingly down the clear channel of truth.  
Again, the necessary and significant use of this action, condemns the practice of the Romanists, who neglect the same, and give whole cakes to the people. For as hereby they violate the ordinance of Christ, so do they deprive the people of a comfortable and significant ceremony.  
jansenius confesseth, that the Eucharist was wont to be broken, 
jansen. Concor. ca 131.  but saith he, Now it is not so, lest any one should think he receives less than another, or doubt that he receives not whole Christ. But our Saviour Christ and the Primitive Church, were much overseen, that could not think of these inconveniences: or else the Papists are too blame, that cannot teach their people better, or (which is the truth) these correctors of the Institution do play the Impostors, who to maintain an opinion of their carnal presence, have abandoned this comfortable action of breaking the bread.  
Lasty, here the Communicants must observe, that when the bread is broken, and the wine poured out, they should then stir up their hearts to meditate upon the pains & Passion of Christ, and apply the same to their souls as a sovereign cordial of comfort. For his sufferings were for our sakes. His wounds, his stripes, his anguish of soul, and torments of death, were the blessed means to deliver us from the pains and torments of eternal death.  
The fourth action of our Saviour is, the giving of the Bread and the Cup. This action, though it be not here expressed, yet it is employed in the word Take, and is plainly mentioned in all the Evangelists, 
Mat. 26.26 27. Mar. 14.22 Luk. 22.19.  which speak of the institution of the Supper.  
This action is of great moment, for it representeth GOD the Father giving his Son to us, with all the merits of his painful Passion and perfect obedience. 
joh. 6.27.  Him hath GOD sealed, as it is in the sixth of john. As God by his eternal decree did ordain Christ jesus to be our Saviour, who is the Lamb slain from the beginning of the world: 
Reu. 5.12.  So hath he sealed up this mercy unto us, in giving us the Sacrament. 
1. joh. 4.10  And here is that love of God, that he sent his Son to be a reconciliation for our sins.  
This action yields matter of reprehension, of consolation, and instruction. First, from the person and action meeting together, namely, Christ giving the Sacrament, I may well collect that it belongs only to the Minister, who is Christ's substitute, to give the Sacrament. As none but he may take, bless, and break the Bread, 
Canon 21.  so none but he may deliver it; according to the Constitution of our Church.  
As God by a special ordinance in time of the Law, 
Nu. 3.10. De. 33.10.  did separate Aaron and his sons for offering of the sacrifices: so I may say in the Apostles words, 
Hebr. 5.4.  No man may take to himself this honour, in the time of the Gospel, to administer the Sacraments, but he only, who hath an ordination to these sacred offices. Secular men have smarted for meddling with sacred things; Vzzah for the Ark, 
2. Sam. 6.7 2. Chr. 26.19.  Vzziah and Saal for their sarcifices, albeit they had fair pretences for their enterprises. Therefore Tertul. 
Tertul. de Coron. mil. c. 3.  saith, Eucharistiam nec de aliorum manu quàm praesidentium sumimus. Gregory of Valentia saith, that a Lay man may administer the Sacraments, 
Tom. 4. dist. 3 quaest. 5. pun. 2.  for that the applying cause doth not concur of itself to produce the effect. But his Position is unsound, and his reason absurd. For although the applying cause doth not of itself concur to the producing of the effect, yet by accident, and the ordinance of God it may and doth. Had any man beside Ananias put his hands upon Paul's eyes, he should not thereby have received his sight. But Ananias, 
Act. 9.17.  being ordained by Christ for that employment, his hands were the effectual applicant cause to confer sight to the blessed Convert.  
It is objected by some, that our Saviour said to his Disciples, concerning the Cup, 
Luk. 22.17  Divide this among you. But that is spoken of the Cup in the Passeover, as every one may easily perceive, that will look upon the place in the Evangelist. For this is before any mention is made of the Supper.  
Again, this condemns that lurching sacrifice, wherein oft times the Priest gives none to others, but retains all to himself. What is this practice, but the lighting of a candle to put it under a bushel? For wherefore is the bread blessed and broken, but to be given? And in this we must imitate our Saviour Christ, 
Compare Psa. 68.18. with Ephe. 4.8.  who received gifts, that he might give them.  
It is no less absurd for a man to affirm, that another should receive good by the Priests receiving, (as the Rhemists teach) then to hold, that he may be fed by the meat another man eats, or be saved by another man's faith: which conceits were very absurd and ridiculous: For a man must be nourished by his own meat, 
H●b. 2.4.  and The just must live by his own faith. Therefore the faithful Minister of Christ, must be like the good Samaritan, 
Lu. 10.34.  who did not only prepare, but power in the Wine, and the fervent Communicant must say, 
joh. 6.34.  Lord, evermore give us this Bread.  
Again, this makes against the Romish Reservation; for the Sacrament is consecrated to be given and received, not to be reserved. The ancient practice of the Church doth control this vain corruption. Saint Hierom shows that, which in all probability was the general custom of the Primitive Church, 
Hieron. in 1. Cor. 11. In ecclesia communem caenam comedentes pariter consumebant. De hisce post caenamepulis, loquitur Chrys. in 1. Cor. ho. 27. prope finem. Peracta pietatis celebratione consumitur. Aug. de Trin. 3.10 Origenin Leuit. hom. 5.  whilst their love feasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the celebration of the Supper, were in use: namely, that what remained of the Eucharist, was spent with their other meats and drinks in these feasts. And after the abolishing of those common Suppers, we find for some hundreds of years the practice of Churches, though different, yet utterly against reservation. For Origen, who lived in the second hundred years after Christ, writes that in his time, what remained of the Eucharist was burned. And Euagrius, upon occasion of relating a miracle that happened in the days of Bishop 
a About 400. years after ChristVetus fuit consuetudo Constantinopoli. Euang. lib. 4. ca 35.  Menas, (who succeeded Epiphanius) writ●s, that it was an ancient custom in the Church of Constantinople, that if any part of the Sacrament remained, the young youth which frequented the Schools did eat it. But what speak I of the Church's practice against Romish reservation, 
Canon trib. grad. dist. 2. de Consec.  when the Pope Clement himself, besides his express prohibition, hath a caveat that only so much be consecrated as may at that time be spent.  
Again, this action of Giving the Sacrament makes against oblation. For the use of the Sacrament is, that it be given to the people, not offered to God; this being a main difference between a Sacrifice and a Sacrament, that in the one we give to God, in the other God gives to us. And it is very observable against the Church of Rome, which stands upon her real Altars and Sacrifice, that if any such had remained, St. Paul, who was divinely wise in pressing and proving the points he had in hand, did strangely neglect a forcible argument, in not requiring maintenance to the Ministers for their serving at the Altar and offering Sacrifice, 
Rh●m. An. in Luk. 22.19.  it being (as the Rhemists say) the principal act and work of priesthood. Yea, if any such altars and sacrifice were remaining, did not he make a needless change of the office of the Priests under the Law, & the Ministers under the Gospel, saying, 
1. Cor. 9.13.  As they which wait at the Altar, are partakers with the Altar: so they which preach the Gospel, should live of the Gospel?  
Again, this checks that nice curiosity of the Romanists, who contrary to the ancient custom of the Church, 
Euseb. hist. lib. 7. cap. 8.  do put the Sacrament into the mouths, not give it into the hands of the Communicants. Yea, their scrupulous niceness, who require, that they should not willingly touch it with their teeth, but only dissolve it with their tongues. Whereof I know not what reason can be rendered, except they doubt the devil might be in their Eucharist, and do some mischief to the receiver for biting of him; as it is in the fabulous story of Gregory's, cited by the Rhemists: 
Rhem. An. in 1. Tim. 4.5.  where the devil entering into a woman that bitten him in eating of Lettuce, 
Ego, quid feci? sedebam super lactucam, & venit illa & momordit me. Greg. dial. li. 1. cap. 4.  and being reproved for it, answered, What have I done? I did but sit upon the Lettuce and she came and bitten me.  
Secondly, as this doctrine yields matter of confutation, so doth it also of consolation. For here is represented the best and greatest gift that ever was given to the sons of men, even the Son of GOD himself. That is a great gift which Zaccheus spoke of, 
Lk. 19.8.  Behold, the one half of my goods I give to the poor. That is a greater which Herod promised to the dancing Damsel, 
Mar. 6.23.  Whatsoever thou shalt ask of me, behold, I will give it, even to the half of my Kingdom. But that the greatest of all, which that prodigal giver offers to our Saviour, 
Math. 6.9.  when showing him all the Kingdoms of the world, he said, All these will I give thee, if thou wilt fall down and worship me. Yet behold all those gifts, had they been in their purpose and power to dispose, are of infinite less value than this transcendent gift. Therefore St. john, when he speaks of it, 
joh. 3.16.  doth single and set it forth with an Emphasis, Sic Deus dilexit mundum, So God loved the world: whereupon chrysostom saith, Sic Deus dilexit? Did God so love the world? 
Chrysost. in Gen. ho. 27.  Dic beat johannes, quomodo sic? tell us, O blessed john, how was that So? Even that which followeth, So God loved the world, that he gave his only begotten Sonno, that whosoever believed in him, should not perish, but have everlasting life. Lo here the greatest gift that heaven could yield, or the earth desire. Blessed therefore be the Giver, and blessed be the gift for evermore.  
Thirdly, this giving of Christ in the Sacrament, yields matter of instruction. For this gift of God to us must stir up our hearts and hands to give praise and thankes to him, and to study with the Prophet what we should render to the Lord for this admirable benefit: yea, 
Ps. 116.12.  seeing God hath not spared his own Son, 
Ro. 8.32.  but given him for us to death, we should think nothing too dear for the testification of our thankfulness. We are bound by the mercies of God, 
Rom. 12.1.  to give up our bodies a living sacrifice to him. Even to consecrate ourselves, our souls and bodies, and all that we have and are, to his service, who hath vouchsafed unto us forth of his abundant mercy, this inestimable gift to our exceeding comfort.  
The fift action of Christ, and consequently of the Minister, is that which I call verbal, as comprehending words of promise; This is my body which is given for you; This cup is the new Testament in my blood, which is shed for you. In which our blessed Saviour doth necessarily show the use & benefit of the Sacrament, performing therein the office of a careful Physician, in preparing a medicine, prescribing to his Patient the use, & showing the virtue of it. Necessarily I say, for albeit the Sacraments are visible words, 
Aug. in John. tract. 79.  yet must they also have audible words annexed to demonstrate the use of them; else will they be but dumb shows. Which precedent of Christ's doth justify the practice of our Church, that appointed those words to be used in the delivery of the Sacrament. If any man object, he knows these things before; I answer that our weakness considered, we had need not only to have the understanding informed, but the memory also revived, and the affections stirred up for our better meditation of these mysteries. So that this stirring of us up by these words, may be like the Angels stirring the people of Bethesda, 
joh. 5.4.  that the Sacrament may yield virtue for the cure and comfort of our souls.  
In this verbal action I will briefly explain the words. Concerning the first, This is my body, I have showed by conference of Scriptures, and testimony of Fathers, that the same are a tropical speech, and import thus much, This is a figure, a sign, a representation of my body. In the other there are diverse tropes. First, where he saith, This cup is the new Testament in my blood. Every one knows there is a metonymy of the subject, the cup being taken for that which is in the cup.  
Again, there is another trope in the word Testament: For the cup or wine in the cup is the Testament, only as Circumcision is the Covenant; that is, a sign of the Covenant. And indeed this Testament and Covenant are both one: and so the Hebrew word Berith, and the Greek Diatheke do signify: For that which is called Berith, a Covenant; 
* Gen. 17.10.  is called Diatheke, 
* Acts. 7.8 And Hieron. in Zach. 9.11. renders the word Berith. testamentum. And in his exposition he saith, Testamentisive pacti tui. Heb. 9.10. Homer's Illia.  a Testament. The reason of this appellation ariseth partly forth of Sacramental phrases, partly from of a reference and resemblance of Moses speech, when sprinkling the blood, he calls it the blood of the Testament.  
Neither is this manner of speech a stranger to humane writers: For Homer calls their sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the faithful leagues of their gods. But here it may be questioned why it is called the new Testament, or Covenant, 
Gen. 3.15. Gen. 17.2. Act. 10.23  seeing the same is very ancient, being made in Paradise to Adam, renewed to Abraham, witnessed by the Prophets, figured in the sacrifices? I answer, it may be called a new Covenant in diverse respects.  
First, in regard of the matter, the one being a Covenant of works, the other of Grace.  
Secondly, in regard of the manner, and so it is the new Covenant, as our Saviour calls his precept of Love, A new commandment. 
joh. 13.34  For as that commandment is called a new commandment, because it is newly revived, and more effectually urged then before: so this Covenant may be called a new Covenant, because it is more plainly renewed, & more powerfully confirmed to the Church of God.  
Thirdly, it is called the new Covenant, in regard of the Minister; for Moses was Minister and Mediator of the old Testament, being the servant of God: but Christ is the Minister and Mediator of the new Testament, being the Son of God.  
Fourthly, it is so called in regard of time, the one containing a promise, the other showing an accomplishment thereof; the one premonstrating Christ to come, the other demonstrating him already come.  
Fiftly, in regard of the new form or ceremonies wherein it is set forth: Not in those legal types, as the blood of Bulls and Goats, but in the elements of bread and wine, which do lively represent the body and blood of the Son of God as without spot. 
Heb. 9.11.12.   
Thus the words being cleared; From hence we may infer, that seeing the Sacrament is called the Covenant of Christ, we must have the hand of faith to aprrehend it. For there is a mutual relation between sides & foedus: 
Hes●. 5.2.  as Assuerus holds out his golden Sceptre, so Queen Hester must draw near and touch the top of it; as God tenders to us a Covenant of mercy, so we must reach forth the hand of Faith to lay hold upon it. Yea, this Covenant requires also the hand of obedience. For there must be a mutual stipulation concurring betwixt God and man in this case. As God doth covenant with Abraham to be his all-sufficient God: 
Gen. 17.1.  So Abraham must covenant to walk before God and be upright. Now if we have this hand of Faith to apprehend, and this hand of Obedience to demonstrate our apprehension, then happy and thrice happy are we, 
2. Cor. 1.20.  all the promises and Covenants of God shall be to us in Christ jesus, yea and Amen.  
Thus much for the actions of the Pastor. Now to the Actions of the people, wherein I will be brief, in regard that what concerns them, is in some sort handled (by reason of relation) in the actions of the Minister.  
The first of these actions is the taking of the Sacrament. This action is of great use, and therefore mentioned by all the Evangelists.  
It signifies our apprehending of Christ, with the merits of his death and passion. And indeed what availeth the preparation and sanctification of the elements, if they be not received? Hence I observe; first, that it is no arbitrary thing whether we receive the Sacrament or not, seeing we are enjoined it by virtue of this precept, Take, eat. The Centurion said to our Saviour, speak the word only, 
Mat. 8.9.  and my servant shall be whole: Now Christ hath spoken the word, and commanded us to take the Sacrament, therefore we should do it. But here we may observe (as it is in the speech of the Centurion) not only Christ's precept, but our benefit also, which is marvellous great. The servants of Naaman said well unto him, 
1. Reg. 5.13.  If the Prophet had commanded thee a greater matter, shouldest thou not have done it? how much more when he saith, Wash and be clean? So may I say, My brethren, if we had only Christ's commandment, should we not obey it? how much more, when much comfort is to be obtained in obeying the commandment? The want of this taking in many may justly cause the Prophet's complaint, 
Esa. 6.47.  There is none that stirred up himself to take hold on thee. The woeful fruit of which neglect, we may observe in the same place, when he saith, We do fade like a leaf. 
Vers. 6.  As the body must needs pine away without food, and the leaf whither, without the Sun and sap to nourish it: so without laying hold upon Christ, that virtue may proceed from him to be as food and sap to our souls, they must needs decay and famish. That is a heavenly proclamation; 
Reu. 22.17  Let whoso will come and take of the water of life freely; but that is a heavy complaint, He came amongst his own, 
joh. 1.11.  but his own received him not. And this complaint falls as a just reproof upon them, who refuse to take the blessed Sacrament.  
Again, here it must be remembered, that we bring the hand of Faith, when we come to the Table of the Lord. Our hearts and hands in receiving of the Sacrament, must be like two buckets in a well, one going up, when another is going down. Whilst the hand of our bodies goes down to take the bread & wine, the hand of our soul must go up to Christ in heaven to lay hold on him. To which purpose St. Augustine saith well, 
Aug. in joh. tract. 25.  Quid paras dentes? Why dost thou prepare thy teeth & thy belly? Prepare thy mind: Believe, & thou hast eaten.  
Again, in this case it is our duty to be as ready to give as to take. As we receive the blessings of God, so must we return our praise & thanks unto him. As the bird when she takes a drop of water, lifts up her head and her eyes: So we, when we taste of these mercies, must lift up our hearts & hands with all thankfulness to our gracious God the giver of all good gifts, and not be like the swine, which devours the acorns, but never looks up to the tree from whence they fell.  
The second Action of the people is the eating of the bread, and drinking of the wine. This action also is very necessary, being very significant, as that which comprehends the particular applying of Christ to every communicant. For as S. Austin saith, 
Aug. contra Faust. Mani. lib. 20. c. 21.  This is the eating of Christ, the communicating of his Passion, with a sweet remembrance that his body was crucified, & his blood shed for our sins.  
To eat and drink, is oft in Scripture phrase transferred from the body to the mind, as in the sixth of john, 
joh. 6.53.  Except you eat the flesh of the Son of Man, and drink his blood, you have no life in you: and very fitly; for as our bodies are nourished by eating of corporal meats; so our souls are nourished by the spiritual feeding upon Christ. Hence it comes to pass that Christ dwells in us, 
Eph. 3.17.  and we are made the Temples of the holy Ghost. For we abide in Christ, as S. Austin saith, when we are made his members, and he abides in us, 
Aug. in joh. tract. 27.  when we become his Temples.  
Now this action, and the other do meet with diverse corruptions in the Church of Rome, whose presumption discards her from being the Spouse of Christ. For she is still tampering with his ordinances, abolishing what he hath ordained, and establishing what herself hath devised: which is no less then to advance herself in wisdom and authority above the Son of God.  
What ground of Scripture hath she for her idolatrous adoration? the Sacrament was ordained to be taken and eaten, not to be adored. What warrant hath she to make the Priest the only actor, & the people mere spectators, in the celebration of the Sacrament; seeing that taking and eating are the consequents of Consecration? What an absurdity is it to invite men to a banquet, and not suffer them to taste a bit? Doth she not in withholding from the people the participation of the Sacrament, bring upon them that judgement inflicted upon the incredulous ruler, who did only see the plenty prophesied of by Elisha, 
2. Kin. 7.19  but did not eat thereof?  
The Council of Trent would wish that those who are present should always communicate, 
Concil. Trid. sess. 22. c. 6.  that they might thereby receive more fruit by the Sacrament. But either they dissemble in this wish, or else their people are very disobedient in their practice; that amongst so many as are usually present at their Masses, none of them should have care to communicate.  
Again, these actions of eating and drinking do give a wound to their carnal presence. For as they are fit actions for bread and wine; so are they; altogether unfit for flesh and blood. 
Aug de doct. Christ. lib. 3. cap. 16.  Therefore Saint Augustine's rule is good, Si Locutio sit flagitium iubens, etc. If there be a speech in the Scripture which commandeth some wicked act, it is a figurative speech; and he gives his instance even in this eating and drinking the body and blood of Christ. If this speech were not figurative, the act were odious, for it is more horrible and inhuman to eat man's flesh then to kill it, 
Aug. contra adverse. leg. & Prophet. li. 1. cap. 9  to drink man's blood then to shed it. Those therefore which hold this carnal eating of Christ, are as senseless as the Capernaites, as cruel as the Cannibals: 'tis no great mar ell that these men be so inhuman to kill their King, who are so barbarous as to eat their God.  
That evasion of the Catechism of Trent, is too poor a cover for this foul corruption. It was Gods especial providence, that the body and blood of Christ should not be eaten and drunken in their kinds, because humane nature abhors it. For what do they else in this, but with the lewd woman in the Proverbes, 
Pro. 30.20  if they can carry it closely, wipe their mouths and say, Have we committed iniquity?  
But to leave matter of controversy, and conclude this point; let every one have care when he eats the blessed Sacrament, to apply Christ to his soul effectually, and to say with Thomas, My Lord and my God. 
joh. 20.28.  For it is not enough to have a sovereign cordial, except it be received; It is not enough to know that the death of Christ is meritorious, except it be applied: therefore we must apply Christ to our souls in the Sacrament, 
2. King. 4.34.  as Elizeus applied his body to the dead child, that we may have life and comfort thereby. josephs' feasting of his brethren (no doubt) was very acceptable: 
Gen. 43.  but this our Saviour's feasting of us is fare more comfortable: they did but feed their bodies, we do refresh our souls. We have cause to celebrate this festivity with much joy, if we come with sanctified hearts. For never was the honeycomb so comfortable to fainting jonathan, 
1. Sam. 14.27.  as this Sacrament will be to our frail and fainting souls.  
In a word, remember that this eating is more than a bare receiving of Christ: It imports a sound incorporating, and requires that we as good Cyons be engrafted into him, not to be removed. 
Aug. ad Pan. epist. 59  This is votum maximum, our greatest vow (as St. Austin saith) that when we receive the Sacrament, we will constantly abide in Christ. And as he saith elsewhere, alluding to the two Disciples, who by their importunity caused Christ to stay with them, 
Aug. Serm. de temp. 140  Tene hospitem, si vis agnoscere Saluatorem, Let Christ be thy guest, if thou wilt know him to be thy Saviour. Let him dwell with thee, and ever have a room in thy heart: so shalt thou be sure to have thy habitation, and dwell with him for ever in the heavens.   

THE FIFT Sermon. The final Cause or End of the Sacrament.  1. COR. 11.24. 
Do this in remembrance of me, etc.  
WE are now come to the final cause or end of the Sacrament; which though it be the last in action, is the first in intention: 
Aug. Ch●●●●● adverse. legi● lib. 2. cap. 6.  for finis est propter quem fiunt omnia. It is the first mover to all the other causes, like the plummets of a clock, which sets all the wheels on work, and gives both entrance and continuance to their motion. As the skilful Archer shoots not at random, but hath his eye upon the mark, and the careful Sailor propounds to himself the wished haven: So the discreet Christian must so guide his actions, that by no means he neglect the end. And surely the neglect thereof doth precipitate most men into many miscries and iniquities: 
Pro. 14.12  for there is a way that seems good to a man in his own eyes, but the issue thereof is death. Thus many a fair path leads into a dangerous pit, and men through inconsideration are carried forward in their actions, like the silver streams of a swift river, which runs speedily, and falls suddenly into the brackish Sea. How unseemly is it for a man endued with a reasonable soul, to be like the horse & the mule which have no understanding, 
Psa. 32.9.  but are only led by sense, and rush giddily into the battle? 
jer. 8.6.  As the Form gives being, so the end tends very much to the well being of our actions, and is a great stickler either in the approbation or reprehension of the same, as Saint Austin shows against the Manichees, and therefore demands of them, Quo fine faciatis? 
Aug. de mor. Man. 1. 31.  Hence it is, that diverse men may concur in one and the same action, yet in respect of their several ends and tendments, that may be lawful and laudable in one, which is culpable in another; as St. Augustine doth demonstrate in the Passion of our Saviour, in which Almighty God, the jews and judas had their several hands; but God intending it in love to redeem the world; 
In re una quam fecerunt, causa non una est oh quam fecerunt. Aug. Vincen. epist. 28.  judas forth of a covetous humour to fill his purse, and the jews out of their malice to be revenged, that which was gracious in our merciful God, was odious both in perfidious judas, and the malicious jews.  
This observation yields a check to the inconsiderate Christian, whose hand is in the action before the eye to the end. 
1. Tim. 3.1  He that desires the office of the Ministry, desires a worthy work. But if he undertake that function only to support his estate, and being possessed with a dumb spirit, 
1. Cor. ●. 10.  betake himself to rest, there is a fearful woe belongs to him. Magistracy is a place very honourable; 
Rom. 13.1. Psa. 82.6.  but if it be sought after only to heap up riches, or to hunt after honour, and not do good by the execution of justice, the end is extremely perverted.  
Did not the Pharises, through those hypocritical ends they propounded to themselves, lose the glory of those worthy duties of fasting, prayer, 
Mat. 6.2, 16.  and alms? And are not the Papists works extremely stained with the end and intention of merit? And surely, it may justly be feared, that many lose the sweet comfort of the blessed Sacrament, whilst they come to it for fashion, fear, custom, company, or other by-respects. As the Master of the feast propounds that to his guests, 
Mat. 22.12.  Friend how camest thou in hither? So will Christ jesus one day question every Communicant, Friend, wherefore camest thou in hither? Then happy shall that Christian be, who can answer forth of a sincere heart, Lord, I came to be put in remembrance of thee, and to see a lively demonstration of thy death and Passion: that so my faith might be strengthened, sin weakened, and the graces of Gods holy Spirit confirmed, and augmented in me.  
Now the end of receiving the Sacrament is set forth by the Apostle.  
First, in general; Do this in remembrance of me.  
Secondly, in particular: As oft as you eat this bread, und drink this cup, you show the Lords death till he come.  
Here a question meets us in the first words, namely, what our Saviour means when he saith, Do this? 
Rh●m. Annot in Luke 22. ● 19  The Rhemists say, that in these words, the holy Sacrament of orders is instituted, because power and commission to do the principal act of priesthood is given to the Apostles: that is, to offer up the body of Christ in sacrifice. But is this the principal act of Priesthood, to offer the body of Christ in sacrifice? Behod how they do deject the office of a Minister, making it inferior to diverse mechanical trades. For, whereas there is scarce a trade so mean, but a man must have much time to learn it; he is very simple, who in a few days cannot attain to this Art of sacrificing. For the greatest difficulty is the turning and winding of the body, and the acting of diverse ridiculous and antic gestures. No marvel though it grew into a proverb amongst them, He is good enough to make a Priest.  

job. 33.23  Elihu in job makes another matter of the office of a Minister, when he saith, Scarce one of a thousand is found to be a fit Messenger from the Lord of Hosts. 
2. Cor. 1.16.  St. Paul held it to be of a higher nature, and requiring excellency of gifts, when he demanded, Ad haec quis idoneus? Who it sufficient for these thing? But what doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify Sacrifice this? This is such an interpretation as never was heard of.  
The learnedest amongst the Papists do truly confess, 
Greg. Valentom. 4. dist. 6 qu. 8. pun. 5.  that these words have relation only to the precedent actions in the Institution; but in those there is no one syllable of sacrificing. Yea Bellarmine himself expounds the words thus, Do this, 
Bella. de Eucha. 4. 16. Et li. 1. cap. 19  that is, Take, consecrate, and deliver it to others, as you see me do.  
And indeed it is remarkable that in the new Testament, our Saviour and his Secretaries, have continually distinguished the Ministers of the Gospel, from the Legal Ministers, both in name and office, appropryating to them in the Law, the title of Priests, and the office of sacrificing; but never ascribing either that name or service to the Ministers of the Gospel. The words therefore import thus much, Celebrate this Sacrament, according to the precedent I have left you, & to that end, namely, 
Psa. 111.4.  in remembrance of me. The Lord hath made his wonderful works to be had in remembrance, saith the Psalmist.  
Surely, all the works of the Lord are worthy of remembrance, but some above others are worthy to be remembered and admired. Amongst others, our happy deliverance by the death and Passion of our blessed Saviour, is both admirable & comfortable. But it may be said as Solomon speaks of delivering a besieged City; 
Eccle. 9.15  There was found in it a poor and wise man, who delivered the City by his wisdom, but no man remembered the poor man. 
Aug. contra Acad●m. li. 2. cap. 9  The memory ofttimes becomes insida custos cogitationum, a bad recorder of divine favours. And whereas it should be like the Ark, that held the holy things, it is rath●● like the Sine, which lets go the flower and retains the bran. Holy and heavenly matters are let slip, when carnal and earthly are remembered.  
Therefore the Lord jesus, for the help of our bad and brittle memories, hath commanded unto us the celebration of the blessed Sacrament, saying, Do this in remembrance of me.  
So that this Sacrament must be celebrated in remembrance of Christ, like the pillar that joshua erected, 
Iosh. 4 9  in memorial of that wonderful passage over jordan. And like the Omer of Manna, that the Lord appointed to be kept in remembrance of the miraculous feeding of the Israelites in the wilderness. 
Exo. 16.32   
This being the end of the Institution, namely, the remembrance of Christ, we have need to search our hearts, and cause no doubt to bewail our wants, who neither without, nor with this memorial do so fruitfully and effectually remember our Saviour as we should. 
Exo. 13.3.  The children of Israel had a charge, that they should remember the day of their deliverance out of Egypt, and the marvellous providence of God, 
Exo. 12.1.13.  in protecting them from the stroke of the Angel; yea, for the better remembrance of those mercies they had the Passeover: yet is it said in the seventy eight Psalm, that they remembered not his hand, 
Psa. 78.42.  nor the day that he delivered them from the enemy: and who doth not condemn their ingrateful forgetfulness of so great benefits? But if we cause our cogitations to retire upon ourselves, and consider the unspeakable mercy of Christ, in delivering us from eternal condemnation, and his gracious goodness in ordaining this memorial of our deliverance, I doubt not but we shall find greater cause to tax ourselves for our unkind forgetfulness, whilst it may be said of us, as the holy Historian saith of Pharaohs Butler, 
Gen. 40.23  yet did not the chief Butler remember joseph, but forgot him.  
When our Saviour told Peter that he would deny him, 
Mat. 26.  Peter promised confidently that he would not, but afterwards, having through humane frailty done it, when the Cock did crow, he remembering the words of jesus, went forth, and wept bitterly.  
Behold, my brethren, have not we as just cause to mourn for our shameful forgetfulness, who notwithstanding these remembrances, do neglect these great mercies, which we should lock and lay up in our hearts like rich jewels, and keep them safe as sovereign preservatives?  
If a King having ransomed a captive, should give him a piece of plate, and wish him when he drinks therein to think upon the favours he had done him: how unworthy were that captive of this favour, if he should forget him? Lo here, our King of Peace hath delivered us from a miserable captivity, and hath given us the Cup of salvation, requiring us when we drink thereof to think upon him. Oh how unworthy are we of this great mercy, if we will not remember him? We may well say in the Psalmists words, 
Psa. 137.5, 6.  If I forget thee, O my Saviour, let my right hand forget her cunning. Yea, if I do not remember thee in thankfulness, let my tongue cleave to the roof of my mouth.  

justin. li. 5.  The Athenians enacted Legem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a law of oblivion: but here Christ hath ordained Legem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a law of remembrance. We should oft times have Christ in remembrance, but especially when we come to the Sacrament, he should be the matter of our meditation.  

L●k. 22.42  Lord remember me when thou comest into thy Kingdom, saith the penitent malefactor, and Christ's answer is, This day thou shalt be with me in Paradise. So let us carefully and fruitfully remember Christ, when we come to the blessed Sacrament, and then we may be assured, he will remember us now he is in his Kingdom.  
But how shall we remember him fruitfully? Not by oaths and blasphemies, not by execrations and cursings: not to cherish presumption in ourselves; for thus only do some remember Christ.  
Some alas, have the name of Christ very seldom in their mouths, but when they swear by him; some seldom have him in their minds, but when they do vainly presume upon him. But miserable & wretched men they are, who thus do turn, the grace of God into wickedness. Which take boldness to sin, 
Rom. 6.1.  because grace hath abounded, and so make a poison of a Mithrydat. But let us so remember Christ, that the remembrance of him, may be a preservative against sin, by considering how dear it cost him to redeem us; and if we have fallen through frailty, that it may be a restorative; by remembering that he is a gracious Advocate, 
1. joh. 2.1.  and the propitiation for a penitent sinner.  
Let us remember the baseness of his birth to humble us, the painfulness of his life to make us diligent in his service, and the bitterness of his death to confirm our patience. Let us depend upon him both in health & sickness, in life and death. In health let us remember him as a merciful Redeemer, in sickness let us think upon him as a gracious Comforter. In health let us say with the Spouse in the Canticles, 
Can. 1.7.  Show me, thou whom my soul loveth, where thou feedest, for why should I be as one that turneth aside to the flocks of thy companions? In sickness let us with Bartimeus cry unto him, 
Mar. 10.48  jesus thou Son of David have mercy on me. And in the hour of death, let us with blessed Steven, commend our souls into his hands, saying, Lord jesus receive my spirit. 
Act. 5 9  Lo, this is a fruitful, this is a blessed remembrance of Christ.  
And so much for the end in general: now to the end in particular, verse 26. For as oft as you eat of this bread, and drink of this cup, you show the Lords death till he comes.  
These words as oft are here twice used, and there may be diverse reasons for the same. First, to put a difference between the Passeover and the Supper. The Passeover was celebrated but once a year, and at one certain time of the year; but the Supper of the Lord may be administered many times, and at any time of the year.  
And herein also this Sacrament differs from Baptism, which is only once administered, and not iterated; and reason, for as it is sufficient that we be once borne into the World, but necessary that we be often fed: so is it sufficient, that we do once receive Baptism, the Sacrament of our new birth, but very expedient that we oft receive the Eucharist, the food and nourishment of our souls.  
Secondly, as these words may serve to distinguish between this and the other Sacraments: so may they also very aptly carry with them an intimation of receiving often. First, in that the Apostle saith not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how oft soever, which implies an iteration. Again, the word being before used, and here again repeated, cannot but import an often receiving of the Sacrament.  
But here it may be questioned, how oft a man is to receive the Sacrament? 
Chrys. in Tim. hom. 5.  For answer whereunto I might say with chrysostom, The Apostle hath not limited this Sacrament with any observation of time. But for further resolution, we will consider; First, the practice of Antiquity: Secondly, 
Hier. ad Lucin. Ambr. de sacr. li 5. c. 4. Chrys. in 1. Cor hom. 28. Aug quaest. dogm. q. 53.  the rules of Direction grounded on reason. We read that in the Primitive Church, both the East and Western Congregations used to celebrate and receive it every day; afterwards every Lord's Day: to the which practice S. Austin, or whosoever was Author of the Dogmatic questions, doth exhort. Afterwards it came to once a month; but devotion waxing every day colder than other, 
P. Lumb. sen. 4. dist. 12.  it was decreed, that every one should receive it thrice a year, which was somewhat tolerable; But Rome, who brags of h●r renowned & never-failing Faith, doth in this particular show a glimpse of her Apostasy, and gives evident demonstration of her want of zeal & devotion. For the Council of Trent is fain to come to saltem semel in anno, 
Concil. Trid. sess. 23. can. 9  to require that at least once a year the people receive the Sacrament  
But in this variety of practice, we must for our better guidance observe the circumstances of necessity, conveniency, and utility. For the first, 'tis true that we have daily need of the remembrance of Christ's death, and consequently of the Sacrament. As our bodies have daily need of nourishment by our corporal food, so have our souls by our spiritual. Yet must not this be the only guide or ground of our receiving; but we must also have respect to conveniency. For seeing there is required a due and diligent preparation for the receiving of this Sacrament, the same must moderate our necessity: so that we should as well look to our fitness, as our need. But yet in the third place, the due consideration of the inestimable benefit and comfort we obtain by receiving the Sacrament, must stir us up, so oft as with convenience we may, to be partakers of this blessed banquet; that if it were possible, we might every day be fit to communicate, as St. Ambrose doth exhort: 
Sic vive, ut quotiaie merearis accipere. Ambr de sacra. l. 5. c. 4  That so we may, as near as our frail nature will permit, resemble those blessed spirits, who are exercised incessantly in singing Hallelujahs without weariness.  
But it is objected, that as familiarity breeds contempt: so, frequent receiving may cause a disestimation of the Sacrament.  
To which I answer. First, it is not like, that what God hath ordained as a means to increase and kindle zeal, should be a cause to cool or quench it. And if it be an occasion only, divine ordinances must not be neglected for humane corruptions.  
Secondly, albeit amongst some men much samiliarity hath this effect; yet it is not so amongst those who are wise and intimate: for their daily familiarity confirms their bond of love.  
Thirdly, though we may weary men by often coming to their tables: yet the often we come to the Lords Table, the better welcome we are, so that we come prepared; without which preparation, I say not once a year, but even once in our lives is too oft. Therefore Saint chrysostom speaking of some who once a year would be sure to come (whether prepared or unprepared) because of the festival time, 
Chrys. ad ●op. Antioh hom. 64.  doth justly check them, and cry out thus against their practice, O consuetudinem, O praesumptionem! O evil custom, O 'vise presumption! In a word, Satan will endeavour to keep us both from preparing, and communicating: but we ought so much the more diligently to stir up ourselves, to preparation and receiving the Sacrament.  
Thus having satisfied that question concerning the time, we will now consider the particular end of celebrating the Sacrament, which is the showing of Christ's death, as his death is an Epitome of the Gospel. Never did God set so remarkable remembrances upon any thing since the foundations of the world were laid, as he hath done upon the death and Passion of our blessed Saviour; the heavens were darkened, the earth trembled, the graves opened, the veil of the Temple rent, the dead were raised; and therefore it is no marvel, that he hath ordained the Sacraments for a memorial thereof to the end of the world. Now as men who have paid debts in diverse particular sums, will be careful for their discharge, to keep the particular acquitances: So every part of Christ's death being as a particular acquittance for the debt of our sins, it will be very expedient for us to take notice thereof, and to lay them up carefully in our hearts for our comfort.  
When we speak of the death of Christ, we must not consider it as the expiring of his soul only: but his death with all the concomitants of his Passion. And though his whole life was a continued passion; yet will I only observe those things which he suffered the night that he was betrayed, and the day that he was crucified. And this I will consider in five general passages, as it were five tragical Acts, having in them many doleful Scenes. 1. His agony in the garden. 2. His apprehension in the same. 3. His appearing before the high Priest. 4. His arraignment before Pilate. 5. His execution at mount Caluary.  
It commonly falleth out, 
1. His Agony.  that before a great storm, the heavens are obscured with clouds, and the skies overcast with a melancholy darkness: So before the storm and tempest of our Saviour's extreme troubles, sorrow and heaviness do overshadow his soul, not suffering the Sun of comfort to shine upon the Son of righteousness. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26.37 Mar. 14.13  1. The Evangelists say, that when he came into the Garden of Gethsemane, he began to be sorrowful, and grievously troubled and amazed; so that himself complained, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat, 26.38  My soul is very heavy ●●en unto a●ath.  
Is it not strange, that he who is the only comfort of every Christian soul, should have his soul so sorrowful, troubled and amazed? Yea, 2. such was his extensive and intensive fear and sorrow, that he entreated his Disciples to tarry there and watch with him. 
Mat. 26.38   
Great was the discomfort of Naomi, upon the loss of her husband, and her sons, yet not so great, but that she could want the company of Ruth, 
Ruth. 1.15.  yea persuade her to departed: But so great is the discomfort of our Saviour, that he cannot tell how to want the comfort of his Disciples. 3. How grievous this conflict, and how bitter this cup of affliction was, 
Mar. 14.35 Heb. 5.7.  may appear, in that he cast himself prostrate on the earth in prayers and supplications, with tears and strong cries that the cup might pass, & 3. times he ingeminates that petition, Father, if it be possible, let this cup pass. 
2. Sam. 12.  Yet can he not hear of nathan's Dominus transtulit; the Lord hath taken away the cup of affliction; but rather jobs Dominus abstulit, 
job 1.  the Lord hath taken away his comfort. If the beginning of the cup be so irksome, Lord, how bitter will the bottom be? 4. The greatness of Christ's horror and heaviness was manifested by a miraculous effect, the like was never heard of, that is, his sweeting drops of blood, yea those drops were not guttae, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 22.44.  but grumi, not small drops, issuing forth of the subtle pores, but great ones, and that not sparingly, but even running down to the ground. Whereas the blood, in the case of flare & sorrow, 
Non solùm oculis, sed membris omnibus flevisse videtur. Bern hebd. pavoes. s●rm. 4.  should have had recourse to the heart as it were the centre and the castle: contrary to the course of nature, it disperseth itself through the dilated pores; so that, not only the eyes of Christ did weep, but all the parts of his body did weep tears of blood. It was a heavy doom upon Adam, considering his former happy estate, In the sweat of thy face shalt thou eat bread: 
Gen. 3.19.  But here is a fare more doleful doom upon our Saviour, considering his excellent and innocent condition. In the sweat of blood thou shalt redeem the world. 5. Our Saviour's sorrow is much aggravated by the Disciples drowsiness, who though they were awaked by him, and desired to watch with him, do sleep again and again, which caused that sorrowful and emphatical expostulation, What, could you not watch with me one hour? What, not with me, who day and night have been conversant with you, and always ministered comfort to you? what, not one hour, in my greatest need of the comfort of your company? surely I would never have desired you any more to watch with me. Here, if our meditations did watch a little longer in the view of this agony, the time might very profitably be spent; but we must proceed to his apprehension.  
In this turbulent act, 
2. His Apprehension.  let us first observe to whom he is betrayed, & that Christ himself tells us, The Son of man is delivered into the hands of sinners, that is, sinner's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most wicked & flagitious sinners: & could they be better, who were not afraid to imbrue their hands in the blood of the most Innocent? It is no small disparagement for a Nobleman injuriously prosecuted for rebellion, to be apprehended by an enemy being a man of mean quality: 
Phil. 2.6.  yet our harmless Saviour being in his divine nature equal with God, and in his humane, descended of the blood Royal of juda, yields himself into the hands of most malicious miscreants, his base adversaries.  
2. Consider by whom he is betrayed: and it is by his own servant, one of the twelve, 
Luk. 22.47  as Saint Luke speaks, a Disciple in ordinary, he becomes the captain of this wicked crew. If it had been an enemy, he might more easily have borne it; 
Psa. 55.12.  but being done by a familiar friend, it was intolerable. Where a man expects faithfulness and duty, there to meet with treachery and villainy, it must needs be a great grief. And this is added to make up our Saviour's grief, and the traitor's villainy, that he covers his treachery with a vizard of kindness, which makes Christ say passionately, 
Luk. 22.48.  judas, betrayest thou the Son of man with a kiss?  
3. The price for which Christ was sold, is very base, only thirty pieces of silver. 
Lactan. Inst. lib. 3. cap. 5.  Seneca censured Anyceris as a man that underualued Plato, because he redeemed him for eight sestertijs. But how much is our Saviour dis-esteemed, who is sold for thirty pieces of money?  
4. Consider the manner of their assaulting our Saviour; who, to fasten some colour of a disgraceful imputation upon him, came forth with Lanterns and staffs as it were to a thief. What, is Christ become some heinous malefactor? Behold, all the world cannot say black to his eye. What, will he offer violence? Surely he so laid by his divine power, that he might say with David, Are you come forth to hunt a flea, or pursue a Partridge? 
2. Sam. 26  Here Chrysostom's dilemma against Herod is good: 
Chrys. opus imper. hom. 2.  What needs such a band of armed men come forth against him, if he will use no violence? or if he will exercise his power, what can such an army do to him, who can bring to his aid twelve Legions of Angels? 
Mat. 26.53.   
5. Consider their madness, that being stricken to the ground by the voice of Christ, and suffered to rise without the least harm, yet offer to bind him, who was able fare more easily to have broken these bands, than Samson did the cords of the Philistines. But Nectuntur vincula, tenetur iastitia. 
August. Goe 42.24.  As Simeon did voluntarily suffer himself to be bound for his brethren; so did our Saviour for us sinful wretches, and to be led as a Lamb to the slaughter.  
6. Consider the place whither they lead him as it were in triumph, even to the high Priests Palace, the house of his sworn enemy. Alas, what peace or safety can the innocent Lamb have in the den of the ravening Wolf, and the roaring Lion?  

Mar. 14.50  Lastly, consider that all his Disciples fly and forsake him, both Peter who had promised to die with him; and james and john his kinsmen, 
Mat. 20.22  who professed their ability to pledge him in the cup of persecution. Where promised and expected comfort fails, it causeth much perplexity.  
But let not us so leave our Saviour with his Disciples, but follow him with our meditations to the high Priests hall.  

3. His appearing be●ore the chief Priest. 2. Reg. 25.6.  It was no small part of Zedechias misery, that he being a mighty King, was carried to Riblah, there to be tried before the King of Babylon. And is it a small matter, that Christ being the King of Kings, must be convented before Annas, Caiphas, and such other caitiffs? What indignity is this, that he who is the judge of all the world, must stand before the tribunal of sinful wretched men?  
Here first consider, that in the high Priests presence, which should have been the sanctuary to the innocent, even for a modest answer, he is injuriously smitten by one of the high Priests servants. Doubtless, if one in anger had smitten the high Priests dog in that place, he should have smarted for it.  
2. Consider how they seek and suborn false witnesses to accuse Christ, who though they agreed in their evidence, like Samsons foxes with firebrands in their tails: yet their accusations are accepted against our Saviour.  
3. Consider how the high Priest charges him with no less a sin then blasphemy, a sin which the soul of Christ did abhor.  
4. Consider how the graceless Soldiers, when they see the furious behaviour of the high Priests, do play their prizes. First they mock and scoff him: 
Luk. 22.63 65. judge 16.25  an injury hardly endured by any ingenuous man; and that which stirred up Samson to great indignation: but Christ might say, 
Psa. 22.6.  I am a worm and no man, a reproach of men, and despised of the people. 
Chrysost.  Again, Tam factis quàm verbis furorem explent; as they scoff him with their tongues, so they buffet him, 
Mar. 14.65 Mat. 26.27  some with their hands, some with their fists, some with their rods.  
5. To this cruelty they add a great indignity; for they spit in his face. 
Num. 12.14 Deut. 25.9.  This hath ever been counted a matter of great disgrace, as both the Scriptures & experience teaches: but to spit in that face which the Angels do desire to behold, was an intolerable injury.  
And again: 6. They scoff him in his Prophetical office; for blindfolding him, 
Mat. 26.68.  they strike him, & then bid him prophesy who strooke him. We read that the man of God took so to heart the mocking of little children, that he cursed them in the name of the Lord, 
2. King. 20.23.  so that they were torn with Bears. How much more justly and easily might the Son of God have inflicted the like judgement upon these graceless men? but behold, his revenge is patience and silence.  
The Prophet David saith, Heaviness may endure for a night, 
4. His arraignment before Pilate. Psa. 30.5.  but joy cometh in the morning. But alas, our Saviour finds not this; for having all the night been wrestling with the terrors of death, & vexed by the abuses of the degenerate jews, he is in the morning brought to his arraignment before Pilate: 
Mat. 27.2.  where though they can fasten no just accusation upon him, yet they forge and suggest diverse.  
1. They charge him to be a perverter of the people, whose time was wholly spent in converting them; they charge him with disloyalty, in forbidding Caesar's tribute, whereas his practice confuted them. 
M●t. 17.27  They accuse him of ambitious aspiring to the Kingdom, albeit he utterly disclaimed that honour. 
joh. 6.15. joh. 18.36.   
2. Consider that Pilate being urged in Conscience to favour Christ's apparent innocency, and yet being also pressed with the malicious and clamorous importunity of these men, is glad to rid his hands of him, and send him to Herod.  
3. It is said, that when he comes before Herod, 
Luk. 22.10.11.  the chief Priests vehemently accused him: Herod set him at naught, and his men of war mocked him, and so they sent him back to Pilate, where again he meets with all disgrace and despite that malice can device.  
4. Consider that he is so disesteemed, that Barrabas a thief and a murderer is preferred before him, and pardoned when Christ is punished.  
5. Consider how he is despitefully scorned, and pitifully scourged by the merciless soldiers, and how disgraceful and painful instruments of scorn do to meet together; for they put upon his holy body a purple robe, 
Vestis purpurea, Corona spinea, Arundo vacua. Mat. 26.29 Mar. 15.17  plat upon his tender head a Crown of thorns, and give him in his hand a hollow reed, in stead of a regal sceptre, & so they scoff him in his kingly office.  
6. Consider that when Pilate, though a partial man, moved with compassion, desires by all means to mitigate the wrath, and qualify the rage of these violent men, brings forth Christ, having his body died into a Crimson colour with blood, & his head pierced with the sharp thorns, supposing it impossible, but that the view thereof must needs stir them up to compassion: they whose tiger hearts were harder than the neither millstone, cry out like hellhounds, Crucify him, crucify him.  
This cannot but grieve our Saviour to see their hellish fury, but how much more doth it wound his compassionate heart, to hear them pour forth that fearful execration upon themselves, 
Mat. 27.25.  His blood be upon us, and upon our children.  
7. Consider, when neither the innocence of Christ, the pleading of Pilate, nor the former cruelty of the jews could suffice; Malice being the Accuser, Rage's the Prosecutor, and Partiality the judge, he is condemned to death.  
Lastly, when our Saviour had exhausted his spirits, and spent his strength, by the pains of his body, the shedding of his blood, and the anguish of his soul, they laid upon his feeble shoulders a ponderous Cross, and so led him away to be executed.  

5. His execution.  Here consider first, whither our Saviour goes; not to mount Tabor there to be transfigured, but to mount Caluary to be crucified: a place full of st●nch, by reason of the bodies of men that had been executed there: too soul a place for so sweet a sacrifice.  
2. What death must he die? The most painful, shameful, and accursed death they could device. The most painful, in that his hands and feet must be pierced, and all his body distended on the Cross; the most shameful, in that he is lifted up naked in the view of that great confluence of people, and so is made, as the Apostle speaketh, 
2. Cor. 4.9.  Aspectacle to to the World, to Angels, and to Men. The most accursed, for this death only was liable to that legal curse, Cursed is every one that hangeth on Tree. 
Gala. 3.13.   
3. Consider the cold comfort they afford him: for when he thirsts, they give him a bitter Potion, gall, myrrh, and vinegar to drink.  
4. To show their great despite, and to work him the more disgrace, 
Mat. 27.44 Luk. 23.39  they placed him between two notorious malefactors, both which began, and one of them continued to rail upon him. 
Mat. 27 39  So did the rascal people that passed by, wagging their heads, with bitter scoffs, and disdainful reproaches.  
If ever pity be to be showed, it is in the case of misery; but Christ might truly take up those words of the Psalm, 
Psa. 69.21.  I looked for some to have pity on me, but there was none. For the Rulers, Soldiers, people, malefactors, and all the wicked rabble, do scoff, revile, and rail upon him, without measure, without mercy.  
Lastly, the most evident and admirable demonstration of our Saviour's extreme dolour and distress, is his doleful complaint, and woeful outcry, 
Mat. 26.46  My God, my God, why hast thou forsaken me? Here were frightings and terrors, that caused this pitiful complaint.  
There was more in this death of Christ then any mortal eye could see, more than all the men & Angels in heaven and earth were able to suffer. Well might the ancient Fathers take up that complaint of the Church, and apply it to this purpose; Have you no regard all you that pass by? 
Lam. 1.12.  behold and see, if there be any sorrow like my sorrow. But let not us (my brethren) slightly pass by this sorrow, this death, this Passion of our Saviour Christ. If we do, we are most unworthy to have any interest in it, any benefit by it. And that we may behold and consider it, the blessed Sacrament was ordained. For as oft as you eat this Bread, and drink this Cup, you show the Lords death till he come.  
Lo, thus you have heard of the Final cause or end of the Sacrament, namely, the remembrance of Christ, and the showing of his death. Yet are not these the ultimus terminus of this Action: But are amongst those subordinate ends, by which, 
Aug. de Tri. lib. 11. ca 6.  as by certain steps, we attain to eternal felicity. As one river begetteth many streams; so is it in this case. For hence we have our faith confirmed, sin weakened, the grace of GOD augmented in us, and eternal life sealed up unto us.  
St. Cyprian shows, that the Martyrs in the Primitive Church were wont, 
Cypr. lib. 1. epist. 2.  when they appeared befors the cruel Tyrants, to receive the Sacrament, that they might thereby be strengthened with the spirit of Fortitude. 
Aug. in joh. Tract. 27.  And Saint Austin saith, that the Sacrament gave courage to Saint Laurence to undergo martyrdom.  
Again, the Sacrament is a notable means ro demolish and raze the foundation of sin, by reason of a persuasive and operative property. A persuasive; for it will suggest this meditation to a Christian heart, Shall my Saviour dye for my sins, and shall not I dye unto sin? Shall I cherish those sins that were the death of my Saviour?  
An operative; for Christ jesus being received into the soul, will be as a good corrosive to eat out the dead flesh of our corruptions. Therefore Cyprian calls the Sacrament, 
Medicamentum ad sanadas infirmitates. Cypr. de Caen. Dem.  Physic for our infirmities. Again, it is a powerful means to cherish and increase the graces of Gods holy Spirit in us; for it is as a conduit pipe, which being set to the fountain of Grace Christ jesus, conveys grace, from that holy Fountain, into the Cisterns of our souls. Yea, like a sovereign medicine, that is beneficial to all the parts: it serves to strengthen our Faith, revive our Hope, renew our Repentance, kindle our Charity, confirm our Patience, guide our Temperance, that we may be ready to every goodworke.  
In a word, 
Immortalitatis alimonia. Cyprian.  it is the fruit of Immortality. It is unto us an assured pledge of eternal life: for our Saviour saith, He that eateth my flesh, 
joh. 6.63.  and drinketh my blood, hath everlasting life, and I will raise him up at the last day. Thus as, Elias, 
1. Reg. 19.8.  in the strength of the food ministered to him by the Angel, went on till he came to Mount Horeb: so the servants of God go on in the strength of the Sacrament, till they come to the Mount of Immortality, and then the Sacraments shall cease, as Manna did, when the Israelites were furnished with the fruits of Canaan.  
Then shall they eat of the hidden Manna, 
Reve 2.17 Reu. 22.1. Reve. 1.7.  drink of the Crystal fountain, and taste of the Tree of life in the midst of the Paradise of God.  
This doctrine is of singular use, both for Confutation, Reprehension, and Instruction.  
First, here are in these words, expressing the end of the Sacrament, diverse pregnant arguments against the doctrine of the carnal presence. What needs there be a remembrance of Christ? What needs a memorial of his death, if he were corporally & locally present in the Sacrament? St. Augustine saith truly, 
Aug in Psa. 37.  Men use to have a memorial of those things only that are absent. And that which Lactantius hath, is much to this purpose, A man's picture is needful when he is absent, 
Lactan. Inst. lib. 2. cap. 2.  but to have it when he is present, it is very superfluous. Therefore our Saviour did not institute the Sacrament till he was departing out of the World. And in that the Sacrament must be celebrated in remembrance of Christ till he come, 
john 17.11 Luk. 24.51. Act. 3.21.  doth it not manifestly argue his absence which the Scriptures also do abundantly teach?  
Again, how injurious are those to Christ, who undervalue these his intolerable torments, making them effectual to satisfy for the fault, but not for the punishment? For the Papists hold, that Christ hath left some satisfaction to be made by us in our life, 
Bella. de Po●n. lib. 4. cap. 2.  and some likewise after our death. But what, cannot all these reproaches, stripes, railings, nails, thorns, spear, gall, vinegar, sweeting of blood, offering up prayers & tears, cannot all these be sufficient to procure an absolute discharge? 
Campian. R●t. 8  Can one drop of his blood have redeemed the whole world, and will not all these torments serve to make a perfect satisfaction to God for the sins of the Elect? Yes surely. For (as chrysostom saith) Ipse punitus soluit peccatum & poenam: 
Chrys. ad Colos. hom. 7.  He being punished, hath delivered us both from the sin and punishment.  
Let the Romanists therefore say what they will, I will say with the blessed Apostle to the Romans, seeing Christ hath suffered all these things, 
Rom. 9.33.  Who shall lay any thing to the charge of God's Elect? Heaven will not, Hell cannot. 
Mat. 3.17.  O God, thou hast proclaimed from Heaven, that thou art well pleased with Christ, let his Passion be my satisfaction, his Death my Redemption; so wilt thou be well pleased with me, albeit I am not able to yield any personal satisfaction.  
2. This doctrine reproves the perverters of the Sacrament, as the using of it like the water of jealousy, for the purging of those who were charged with some crime, to whom when the Sacrament was administered, 
Corpus Dom. nostri jesu Christi sit t●bi ad probation●m.  these words were spoken, Let the body of our Lord jesus Christ be a trial of thine innocency, or guiltiness. Supposing, that hereupon the judgements of God must needs seize immediately upon the guilty.  
Likewise, the celebrating of it, 
Tilman. de miracul. Euchar. ca 1.  to free houses from the haunting of spirits, ad diverse other absurd and ridiculous ends; as against tempests and sickness, for preservation of Cattles, trees, corn, grass and the like: All which, what are they else, but a mere profaning and preverting of the use and end of the Sacrament? So that a man may in this case very aptly use S. Augustine's words: 
Aug. in joh. tract. 25.  Vix quaeritur Iesus propter jesum. Christ jesus is not sought in the Sacrament for his own sake.  
3. Here is matter of instruction: For by this holy Table Christ both saves and teaches. 
Chrys. in Mat. hom. 83. Pe● sacratissimam mensam istam & saluat & docet.  Seeing that the Eucharist is a memorial of our Saviour's death, whatsoever uses the meditations of his death may yield, the same also may the celebration of the Sacrament. I will mention two or three. First, as in the Sacrament we see the death of Christ, so in the death of Christ we must take a view of our sins, and be stirred up to remorse and serious sorrow for the same. For, had not our sins made way to it, neither could judas have betrayed him, the high Priests accused him, the people scoffed him, the Soldiers scourged him, Pilate condemned him, nor the jews have crucified him. Our sins were the thorns, the whips, the spears, the nails that pierced and wounded the soul of our Saviour. And justly therefore should our souls be pierced with sorrow for the same. Shall Christ smart for thy sins, & shall not thy heart smart and smite thee for them? 
Luk. 23.48.  When the people, that came to behold the Passion of Christ, saw what was done at his death, they smote their breasts in sign of sorrow. So every Christian, when he sees the Sacrament, a memorial of Christ's death and Passion, should with the penitent Publican smite his breast with the hand of compunction, and say, 
Luk. 18.13.  O God be merciful to me a sinner. And if our hearts cannot in the meditation of these things be touched with remorse, the earth which trembled, the rocks which rent, the graves which opened, shall one day rise up in judgement against us.  
Again, the meditations of these things may be a notable means to stir us up to thankful obedience. Christ hath showed the greatest love that may be in dying for us. For greater love can no man show, then to lay down his life for his friends. 
joh. 15.13.  Yet I may say with Bernard, 
Bern. de passi Dom.  Etiam tu Domine maiorem habuisti. O blessed Lord, thou hast had greater: for thou hast laid down thy life for thine enemies. Therefore should every one that looks for an interest in this extraordinary favour, say with the Kingly Prophet, My soul praise thou the Lord, 
Psal. 103.1.  and all that is within me praise his holy name. Let all that is within me and without me, magnify him for his mercies: let all that I have, and am, be devoted to his service. As Christ hath thought nothing too dear for us, no not his blood, his life; as he hath thought no pains too great, not his bloody agony, his torments on the Cross; so let us think, all the cost we can expend, and all the pains we can take, exceedingly too little to be employed in his service.  
Again, here is matter of much comfort. Let no man think it strange that these contrary streams of joy and sorrow should arise both out of one fountain. For we must come to the Sacraments, 
Mat. 28.8.  as the Maries came from the Sepulchre, with fear and much joy. As we must sorrow, that our sins were the cause of Christ's death: so must we rejoice, that Christ's death is the means to eternal life. Hence we obtain victory over Satan, 
1. Cor. 15.57. Heb. 2.14.15. Heb. 9.17.  death and hell. Hence we have tendered to God full satisfaction for our sins. Hence we have an interest in the legacy of eternal life, and for pledge of this legacy, we have the blessed Sacrament. Here is sovereign plaster for every penitent heart. 
Esa. 53.5.  He was wounded for our iniquities, he was smitten for our transgressions; the chastisement of our peace was upon him, and by his stripes we are healed. As Saint Paul saith, 
2. Cor. 8.9.  Christ was poor, that we might be rich: So I may say, He was humbled, that we might be exalted; he was disgraced, that we might be honoured; he was wounded, that we might be healed; he was condemned, that we might be acquitted; he ware a crown of thorns, that we might have a Crown of glory; he complained that he was forsaken, that we might be assured our God will never forsake us; he was numbered among the wicked, that we might enjoy the society of Saints & Angels for ever. Therefore my brethren, let this be the solace of your souls, and the joy of your hearts, against all the afflictions of this life, the terrors of death, and the torments of hell.   

THE sixth Sermon. The danger of unworthy receiving of the Sacrament.  1. COR. 11. v. 27, 28, 29. 
Wherefore whosoever shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the Body and blood of the Lord, etc.  
WHen I first began to handle this Scripture, I shown that it contains three principal points: 1. The time of Instirution. 2. The Causes of constitution 3. The care that is to be had for the due celebration of the Sacrament.  
The two former I have handled, and now the third remains to be considered, in these words; Wherhfore whosoever shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, etc.  
Wherein the Apostle showeth 2. things, 

1. The danger of unworthy receiving.  
2. The means to prevent this danger.    
The danger is great in a twofold respect. First, he that receives the Sacrament unworthily, sins heinously against our Saviour; for he is guilty of the body and blood of the Lord. Secondly, he sins fearfully against his own soul; for he eateth and drinketh his own damnation. Now to avoid this Scylla and Charybdis of injury to Christ, and misery to our own souls, this is the means, Let a man examine himself.  
The Prophet David in the fifteenth Psalm propounds this question, Lord, 
Psa. 55.1.  who shall dwell in thy Tabernacles, who shall rest upon thy holy mountain? Having handled the doctrine of the Sacrament, this question is very necessary; Lord, who shall be admitted to thy Table? who shall be partakers of thy blessed body & blood? 
Aug. in joh. tract. 62.  For (as St. Austin saith) We must as well consider who may receive, as what is to be received: As the Oracle from heaven answers to the Prophet's demand, He that walketh uprightly, and worketh righteousness, etc. So the Apostle here doth satisfy my question, showing that he only who receives it worthily: For he that receives it unworthily, shall be guilty of the body and blood of Christ. From whence I observe, that the Sacrament is no banquet for wicked and unworthy receivers. As a stranger to the Commonwealth of Israel might not eat the holy things in the time of the Law: 
Levi. 22.10.  so a stranger from the life of God, may not taste of the holy Sacrament in the time of the Gospel. The Lord was strict concerning them who were to appear before him at Mount Sinai, as we read in the ninteenth of Exodus; 
Exo. 19.13.  in so much that if a beast did touch the mountain, he must be stoned to death. And shall not those who dare approach into Christ's presence, and come to his Table with beastly affections, be liable to his judgements? Yes surely.  

1. Reg. 5.51.  As Solomon said of Adoniah, If he show himself a worthy man, there shall not a hair of him fall to the earth; but if wickedness be found in him, though he take hold of the horns of the Altar, he shall die: So he that comes worthily to the blessed Sacrament, shall be free from danger, nay, he shall find much comfort, but if he come wickedly and unworthily, his soul shall surely smart for it.  

Mar. 14.15.  The Chamber was trimmed wherein the Passeover was celebrated, and the Supper instituted: and so should the chamber of every Christian soul be cleansed from profaneness, and adorned with grace, that is to receive Christ jesus in the Sacrament. 
joh. 14.2.4.  The Disciples feet were washed before they did partake of the Supper, & doth not that call for a cleansing of our hearts, before we communicate? It is very remarkable, that when Christ did institute the Eucharist, he admitted only the eleven Disciples. For I confidently hold, that wicked judas was sent away packing with a Quod facis, fac citò, what thou dost, 
joh. 13.27. Hilar. de Tri. lib. 8.  do quickly. Neither are there wanting amongst the Fathers and Schoolmen, 
Durand. Ratio. li. 4. ca 4. Maldonat. in Mat. 26.  who affirm that judas was absent: So that Maldonat was too nice in saying, he could willingly be of that opinion, but that the contrary hath many favourers. We may be confident, especially when the Evangelist himself saith plainly, 
joh. 13.30. For that this sop was no part of Supper.  that so soon as judas had received the sop, he went immediately out. So that from this our Saviour's practice in not admitting judas, I may say with chrysostom, 
Nullus assistat judas. Chrys. ad op. Ant. hom. 60 Psa. 50.16.  Let no judas be present or approach this holy Table. If the Lord expostulate thus with a wicked man for meddling with his Word, Why dost thou take my Covenant into thy mouth, whereas thou hatest to be reform? Will he not be provoked to anger with him, who takes this Sacrament into a profane mouth? If he who did eat the Peace-offering, 
Levit. ●. 20.  having his uncleanness upon him, was cut off from his people, as we read in the seventh of Leviticus: What shall become of him who comes unworthily to take this holy Sacrament, the memorial of that wonderful Peace-offering which Christ tendered to his Father upon the Altar of the Cross, whereby he reconciled all things to God, both in heaven and earth? 
Col. 1.20.   
There are two especial reasons of this doctrine. First, in regard of the difference between the Sacrament and the Communicant. For what fellowship hath light with darkness? what agreement between the holy Sacrament and a profane heart? who will put precious waters into filthy vessels, or wholesome wine into soul casks? This is the ground of joshuaes' speech to the children of Israel, 
Ios. 24.19.  You cannot serve the Lord, for he is a holy God; that is, whilst they were wicked, the righteous Lord who loveth righteousness, 
Psa. 11.7.  would not accept of their service. Almighty God hath ever carefully required a correspondence between his holy ordinances, & those who were to be partakers of the same. Thus the Shewbread was appointed only for Aaron and his sons, because they were holy. 
Exo. 29.33.  Thus the Trespasse-offring must be eaten in the holy place, 
Levit. 7.6.  because it is most holy. Therefore as the Lord saith, 
1. Pet. 1.16.  Be you holy, because I am holy, so may it be said to the Communicant, Be you holy, because the Sacrament is holy. This was the caveat given to the Communicants in the Primitive Church, when one of the Deacons holding up the Sacrament in the view of the people, 
Chrys. ad pop. Ant. hom. 61.  cried with a loud voice, Sancta, sanctis; Holy things belong to the holy. And where there is no holiness to entertain these holy things; there in stead of comfort, the heart is more & more corrupted. For as the Spider gets strength of poison from the sweetest herbs and flowers: so the profane and impenitent heart is strengthened in wickedness by receiving this holy and heavenly food. The Word of God hath many excellent Encomiums in sundry places of Scripture. It is the sincere milk of the Word. 
1. Pet. 2.2. Psal. 12.6. Psal. 19.10.  It is more purer than gold seven times refined. It is sweeter than the honey and the honeycomb. Yet we often find by lamentable experience, that it becomes to some the savour of death unto death: 
2. Cor. 2.16.  and so to the Sacraments which were ordained to be the seals of our salvation, the comfort of our hearts, the strength of our souls, being unworthily received, becomes the seal of condemnation, the bane and poison both of soul and body for ever.  
A second reason why the wicked and unworthy must not meddle with the Sacrament, is the danger that thereby is incurred. When Almighty God delivered the Law upon Mount Sinai, 
Exo. 19.12.  as he did fence the mountain with marks and bounds, so did he the Commandments with comminations and threatenings. Above other, the third Commandment hath a dreadful threatening; The Lord will not hold him guiltless that taketh his name in vain. 
Exod. 26.7.  Now when the Sacrament is profaned, the name of God is taken in vain in a high degree. Let him therefore take heed to himself, who by unworthy receiving doth profane this holy Sacrament. The temporal judgements that have seized upon men for laying profane hands upon holy things, are left to us as a warning to avoid the like dangers. 
1. Sam. 5.6.  The hand of God was heavy upon them of Ashdod, for meddling with the Ark. Baltazar was ●ro●ght into a marvellous trembling and astonishment, & received a doleful doom by the handwriting on the wall, 
Dan. 5. 3-6.  for quailing and carousing in the holy vessels. And the Apostle here would have the Corinthians take notice of the wrath of God upon diverse of them for receiving the Sacrament unworthily. For many were sick and weak amongst them, 
Verse 30.  and many slept. Seeing then that weakness, sickness, and death also did befall those profaners, the same should make every profane and irreligious receiver of the Sacrament to tremble, as being liable to the like judgements. The Iraelites had quails at their desire, but when the meat was yet in their mouths, the wrath of God fell upon them. 
Psal. 78.30.  And this surely was a great judgement. He that is an unworthy receiver, may justly fear l●st the wrath of God in some such fearful manner fall upon him whilst the cup is in his hand, and the bread in his mouth. It is true, that as fathers chastise their children that are come to ripe years, in another fashion than they did when they were little: So God hath another kind of discipline under the Gospel, than he had under the pedagogy of the Law, as St. chrysostom saith. He doth not so often scourge offenders with the rods of temporal chastisements, but rather reserves for them eternal torments, 
Magnum ac quirit tormentum. Aug. in joh. tract. 62.  so that Whosoever receiveth the Sacrament unworthily, procures to himself a great torment. Yet who doubts but that the hand of God is upon many unworthy Communicants, even by sorrow, sickness, death, and sundry other temporal chastisements?  
But let us observe the dangers of unworthy receiving, as they are laid down by the blessed Apostle. The first is, He becomes guilty of the body and blood of Christ. That is, he is guilty of offering contumely, injury and indignity to him. Saint Paul, when he dissuades husbands from offering violence to their wives, 
Ephe. 5.29.  gives this for a reason, No man ever yet hated his own flesh. And may not I reason thus, L●t no man offer injury to Christ, because he is flesh of our flesh? Yea, he is our head, and a wound or maine given to the head is more odious and dangerous then to another part. To offer violence to an ordinary person, it is a fault, to strike a Magistrate, a greater, but to wound a King who is the Lords anointed, is a sin in the highest degree. O what a heinous sin it is then to offer violence, and as much as in us lies, to strike and wound the Son of God, 
Reu. 19.16. 1 Cor. 2.8.  the King of kings, and the Lord of glory?  
To be guilty of the death, and shedding of the blood of any innocent man, is a fearful sin, and this made David cry out in the bitterness of his soul, 
Psa. 51.14.  Deliver me from blood-guiltiness, O God. Oh how fearful is it then to be guilty of the body & blood of Christ? Yea, the injury and indignity is greater than is obvious to every eye, if we consider the double union in Christ, not only the two substances, the body & the soul, but the two natures, the divine and humane. Whose heart is not moved with indignation against the jews, when he hears or reads their villainies and violence done to our blessed Saviour? But take heed, saith chrysostom, 
Chrys. ad pop. Ant. hom. 60  lest thou be guilty in the like kind, by unworthy receiving of the blessed Sacrament. He that defiles the King's garment, and he that tears it, offend both alike, the jews did tear it, thou defilest it, here indeed are diversa peccata, 
Chry. hom. 41 in Joh.  but par contumelia, some difference in the sin, no difference in the disgrace.  
joseph and Nicodemus their pious devotion, in begging and embalming the body of Christ, is worthily recorded and commended to all generations. Marry Magdalen, 
john 19.38.40.  by bestowing that box of precious ointment upon his holy head, hath gained to herself endless honour, in stead of her former infamy, in somuch, that Wheresoever the Gospel shall be preached in the whole world, 
Mat. 26.7.  that her reverend and religious act shall be spoken of for a memorial of her.  
Beloved, if we receive the Sacrament unworthily, oh wretched men that we are! For we join with Judas and the jews, being guilty of the body and blood of Christ; but if we receive it worthily, how happy are we! For we communicate with honourable joseph, and penitent Mary Magdalen, our memories shall be blessed, and our souls receive unspeakable comfort.  
The next danger which is also a consequence upon the former, is this, He that eateth and drinketh unworthily, eateth and drinketh his own damnation.  
It is indeed an inevitable consequence; For he that is guilty of the body and blood of Christ, how can he but incur the danger of condemnation? The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some would qualify, as though it did import only some temporal punishment: but that acception is too short. For as the word is more large in signification, so the dependence it hath upon a heinous sin, must needs imply a correspondent judgement. And so indeed it doth import, not only a temporal punishment, but also eternal condemnation both of soul and body. And reason, 
Heb. 20-28 29.  for if he that despised Moses Law died without mercy under two or three witnesses, of how much sorer punishment shall he be worthy, which treadeth under foot the Son of God, counteth the blood of the new Testament as an unholy thing, and so despites the Spirit of grace?  
This is a fearful thing, to be in the state of the damned, and is not therefore to be passed over slightly. Our blessed Saviour compar●s a damned soul to an offender bound hand and foot, and cast into some woeful prison, where there is nothing but wailing, & weeping, 
Mat. 22.13.  and gnashing of teeth. And surely the comparison is good, if we consider the nature and adjuncts of the place. For the place is a place of marvellous horror, being as it were a dungeon of compacted darkness, 
jude v. 13. Reu. 21.8.  and a Lake that burns with fire and brimstone. The company there are woeful souls, and wretched hellish spirits, pouring forth nothing but woes & execrations upon themselves. There is the worm of conscience gnawing the soul; there is the merciless fire tormenting the body.  
Will you have a resemblance of the darkness of Hell? Think upon the palpable darkness of Egypt. 
Exo. 10.22.  Will you behold an Idea of that ulolent fire? Meditate upon the hot Furnace, prepared by Nabuchadnezer for Shadrach, 
Dan. 3.19.  Mishach and Abednego. Will you view the doleful state of the Damned? Look upon Dives tormented in those cruel flames of fire, 
Luk. 16.24.  and not afforded one drop of water to cool his tongue. Yea, suppose you saw one upon some tortouring rack, with a greedy Vultur ever groping at his heart, and yet consider that all these come too short to set forth the doleful condition of the damned. No tongue is able to express, no heart is able to conceive the woe and miseries the tormented soul is subject to in hell, which are as endless as easeless: But these things I do only touch in brief, 
In my threefold Resolution.  having elsewhere handled them more largely.  
And here by the way, I observe the form of the Apostles phrase, He that eateth and drinketh unworthily, eateth and drinketh his own damnation; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or as the new translation hath it, both more literally, and more significantly, eateth and drinketh damnation to himself. In which St. Paul doth so appropriate the danger to the particular Communicant, that he seems to exclude any other.  
And indeed to hold, that the Sacraments are polluted or profaned to the worthy Communicant, by the unworthy receiver, is an absurd conceit. 
Gala. 6.5. Ezech. 28.  For every man must bear his own burden: and the soul that sinneth must dye the death. Yea, it is a very uncharitable error. For what comfort could any man have in receiving the Sacrament, if this conceit were currant?  
Were a man never so well prepared himself, yet not knowing how the case stands with others, it must needs make him come with more doubting concerning others, than he could have comfort in himself.  
But leaving this erroneous opinion, which hath come in the way like the body of Amasa, 
●. Sam. 20.12.  I come to the reasons why the unworthy receiving of the Sacrament becomes so dangerous.  
The Rhemists do give this for a reason, 
Rhem. Anno. in hunc locum.  namely, because Christ is locally present, & received by the wicked. For, say they, They could not be guilty of that which they receive not; And it cannot be so heinous an offence to receive a piece of bread, or a cup of wine, etc. And this they call an invincible proof of the real presence. 
1. Reg. ●0. 11.  But let not him that puts on his Armour, boast like him that puts it off. This Romish Argument is like the Spanish Armado, 
1588.  which they called the Invincible Navy. Thus men's conceits make those things seem which are not. So the Philistines thought their Champion Goliath an invincible Combatant, which caused them to insult: but as Goliath brought with him a sword to strike off his own head, so do the Rhemists bring forth that for a weapon of defence, which indeed cuts the throat of their own cause. For if a man that eaths the Sacrament unworthily, eat and drink his own damnation, it followeth necessarily, that he doth not receive Christ, which if he did, then must Christ by his Spirit dwell in him, 
1. joh. 6.56. Rom 8.9.  & consequently being Christ's, he must needs be partaker of eternal salvation.  
Saint john saith, 
joh. 1.12.  As many as received him, to them he gave power to be the sons of God; and our Saviour saith, He that eateth my flesh, 
joh. 6.54.  and drinketh my blood, hath life everlasting. But was it ever heard or read, that a man should be condemned by receiving Christ? No surely: but as this is the condemnation of the world, 
john 3.19.  that light came into the world, and men loved darkness rather than light: so this is the condemnation of the unworthy receiver, that Christ the life and light of the world being offered to him, he doth not receive him.  
The true reason why the Sacrament becomes so dangerous to the unworthy Communicant, is that which hath been before observed: namely, because Christ in respect of the institution is the Author, in respect of sacramental relation the matter, in regard of the showing of his death and Passion, the end of the Sacrament. Which answers that silly cavil, It cannot be so heinous to eat a piece of bread. Who would think it should be such a heinous offence to eat an Apple, as that it should be the condemnation of the whole World? 
Gen. 3. Rom. 5.12.  And if Adam's disobedience therein could procure condemnation to many, who doubts but an unworthy Receiver of Bread and Wine, may justly draw down condemnation upon one? especially if we consider that these elements are ordained for such a sacred use.  
Doth not a man become a Traitor and worthy of death by clipping the King's coin, and offering contumely to the Broad seal, upon which the King's image is stamped, though he touch not his person? And may not an unworthy receiver become a Traitor to Christ, and be worthy of eternal death for profaning the blessed Sacrament, which is a lively representation of his presence, and a seal whereupon his death and Passion is so stamped, without any carnal presence or touching of his body?  
And if you mark the connexion of the Apostles words, you shall see most evidently, that this is the reason of the danger. For whereas he before he had spoken of the final cause of the Sacrament, you show the Lords death till he come, he infers these words immediately by way of illation; Therefore whosoever shall eat this bread, or drink this cup unworthily, shall b●e guilty of the body and blood of Christ.  
Again, it is very observable, how it hath pleaseth God to open the Apostles mouth, to stop the mouths of the Rhemists. For he saith not, Whosoever eateth this body, and drinketh this blood, (which had been very material to set forth such a mighty danger, by so weighty a reason) but, Whosoever eateth this bread, and drinketh this cup unworthily, shall be guilty of the body and blood of Christ.  
Hereunto it may be objected, We do not read that the Word of God being perverted or abused, doth incur such danger, or draw down such judgements: how comes it then to pass, that the Sacrament being profaned, should be so dangerous, except we admit a real presence?  
To which I answer, First, that albeit such dangers are not mentioned in these express terms, 
Prou. 1.24.26. 2. Cor. 2.16. Act. 13.46.  yet are they obvious and evident in many places of Scripture.  
And secondly, that the abuse of this Sacrament is more heinous and dangerous than the abuse of the Word, it is no marvel, in regard that Christ is herein offered more plainly, applied more particularly, and exhibited more firmly. He is offered more plainly, for diverse senses are made as so many windows to convey this saving grace into our souls. He is applied more particularly: for whereas the Gospel is the Will and Testament of jesus Christ, the Sacrament is as it were a particular transcribing of every man's legacy, and giving it into his hands. He is exhibited more firmly, in that the Sacrament being a seal of the Covenant of Grace, it confirms unto us our immortal inheritance. So that, albeit we do daily eat the flesh of Christ, 
Non solum in mysterio, sed etiam inscripturae lectione. Hier. in Eccl. lib. 3. Aug de verb. dom. ser. 33. Ipsam caenam fide quotidie manducamus.  and drink his blood, not only in the Sacrament, but also in reading of the sacred Scriptures, as Saint Hierome saith: yea though we daily (in some sort) eat the Supper itself by Faith, as S. Austen saith; yet forasmuch as we do feed upon Christ, by receiving the Sacrament, in a more excellent and extraordinary manner, it is no marvel though the abuse of that heavenly mystery be esteemed a more heinous sin, and incur a more fearful danger.  
Seeing now the unworthy receiving of the Sacrament is so dangerous, the due consideration thereof yields direction to the Minister, terror to the profane receiver, and admonition to every Communicant.  
First, it yields direction to the Minister, that he admit none to the Sacrament whom he knows to be unworthy. St. Paul speaking of the Incestuous Corinthian, exhorts, Purge out the old leaven, 
1. Cor. 5.7.  that you may be a new lump. And the Ministers of Christ must be like the Porter, which jehoiada set by the gates of the house of the Lord, 
2. Chro. 23.19.  that none that was unclean in any thing, should enter in. For the Lord hath made them as watchmen, to see that no profane person, or those that are polluted with gross sins, be admitted to the Lords Table. They must endeavour to sanctify the Communicants, when they come to the Sacrament, as job did his sons when he offered his sacrifice. 
job 1.5.  They must prepare them for the Supper, 
2. Chr. 35.6  as josiah required the Priests to prepare the people for the Passeover. But if there be any that will not be reclaimed and reform, then must they separate the precious from the vile, 
jer. 15.19.  and repel the wicked and unworthy from the Communion, according to the commandment of God and the Canons of the Church And great reason: 
Canon. 26.  For it is not meet to take the children's bread, and give it unto dogs. 
Mat. 15.26. Mat. 7.6.  And why alas should the Minister of Christ incur the Lords displeasure, by being partaker of other men's sins? 
1. Tim. 5.22. Si indignè accedat, prohibe. Chrys. ad pop. Ant. him. 60  That is a notable exhortation of Chrysostom's, Be he whosoever, though he were a magistrate in eminent place, a Captain or a crowned King, if he come unworthily, repel him. And a worthy resolution of that Father, who said, He would rather suffer his own blood to be spilt, then offer the blood of Christ to a profane receiver.  
Again: 2. Seeing the unworthy receiving is so dangerous, the same may stand up like the Angel with the flaming sword, 
Gen. 3.24.  to keep Adam from eating of the tree of life. It may cause every one to tremble, who offers to come to the Table of the Lord with unwashed hands; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodor. Illo●a Consci. Cyprian.  I mean with a foul conscience. Those that come with hearts full of profaneness, heads full of  imaginations, and hands defiled with wicked actions, how unworthy are they to be admitted to this blessed Banquet? As jehu said to jehoram, 
2. Reg. 9  What hast thou to do with peace? so I may say, What have these to do with the Sacrament?  
Indeed the Sacrament is a robe to cover the penitent sinner, but not a cloak to a wicked profaner of it: to such a one it is like the forbidden fruit of Paradise, 
Genes. 3.  the bane of the eater, and like a fair bait swallowed with a deadly hook, the death of the receiver.  
Who being guilty, would drink of that cursed water, 
Num. 5.22.  which made the thigh to rot, and belly to swell? And who, being guilty of gross sins, will dare, without repentance, to take that Sacrament, which shall make him guilty of the body and blood of Christ? and become an occasion of his condemnation? Who doth not condemn and condole the jews for that fearful execration, His blood be upon us and our children? Behold, he that receives unworthily, the blood of Christ is upon him to his utter destruction. It is a pitiful thing when that curse befalls any, 
Psal. 69.22.  Let their Table be made a snare: But that this holy Table should be made a snare to a Christian soul, 'tis very lamentable.  

Reu. 1.7.  It is said in the first of the Revelation, That every eye shall see him, even them that have pierced him. Not only judas that betrayed him, Pilate that condemned him, and the Soldiers that crucified him, must appear before him, and come to their arraignment; but also every one, who by unworthy receiving hath made himself guilty of the body and blood of Christ, must receive his fearful doom. 
Mat. 26.24.  Our Saviour said of judas, It had been good for him if he had never been borne; and I may say of such, It had been better for them that they had never been partakers of the holy Sacrament; for alas, they have eaten and drunken their own damnation; better had it been for such to have eaten some venomous thing, or to have drunk some deadly poison, for that had only been the death of the body: but they by eating and drinking the Sacrament unworthily, have damned and destroyed both soul & body for ever.  
Lastly, this danger may admonish every Christian to endeavour with all care and diligence to come worthily to the Sacrament. 
Aug. ep. 118.  For as Manna was to every man's taste according to his will; so is the Sacrament to every one according to his worthiness. Alas, it will not be enough to say to our Saviour with them in the Gospel, 
Luk. 13.26.  We have eaten & drunk in thy company, we have been admitted to thy Table. But we must see that we come thither as we should. For as the body abounding with evil humours, the corporal food doth rather hurt then nourish it: 
Chrys. de prodit judae.  So the soul being fraught with vices, this heavenly food doth rather kill then comfort it. People will be unwilling that men should see them come to the Lords Table with foul hands: and should they not be more careful that God do not see them come with foul hearts? A man would be loath to let a spoke of fire all into a chest that hath rich & costly clothes in it: so should every one be loath, that any spark of corruption should enter into his heart, when he is to receive the body & blood of Christ. The Communicants, 
Ambr. de fac. li. 5. cap. 3.  as St. Ambrose saith, must be familia candidata. For as none uncircumcised was admitted to the Passeover: 
Exo. 12.44  so none of uncircumcised hearts should be partakers of the Lords Supper. 
Augustin.  He must be of the body of Christ, that eats the body of Christ. Adam in his state of integrity, had free liberty to take & taste of all the trees of the Garden, (one only excepted;) but after his transgression, he was justly restrained: So doth the Lord jesus admit us to his Table, if we come worthily, otherwise we are no welcome guests unto him. Therefore, as it was said to Moses, 
Exod. 3.5.  Put off the shoes: for the place where thou standest, is holy ground. So let us put off the shoes of our corruptions, and then we may with comfort approach unto the Table of the Lord.  
But here it may be justly questioned, Can any one be worthy of the Sacrament, it being of such excellency as hath been showed? For answer whereunto, we must consider, that there is a twofold worthiness, the one in act, the other in acceptation. The worthiness in Act, requires a proportionable correspondence between the Sacrament and the Communicant. But this worthiness (I hope) no man is so ignorant to hold, so impudent to plead. For as Origen saith, every one must say with the Centurion in this case, Lord, 
Origen. hom. 8 in diverse. Mat 8.8.  I am not worthy that thou shouldest come under my roof. And we do truly acknowledge that we are not worthy to gather up the crumbs under the Lord's Table. 
In the Communion book.   
The worthiness in acceptation is, when God in mercy, without desert on our behalf, doth count us worthy, as it is in the 21. of Luke, 
Luk. 21.35  Pray that you may be counted worthy to escape all these things. And this must be our worthiness when we come to the Table of the Lord. Now this gracious acceptation of Almighty GOD, though it do not challenge an absolute worthiness, yet doth it require a certain fitness, which in some degree we call a worthiness. And so also the word imports. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sometimes signifieth meet or fit, 
Rom. 16.2. 1. Cor. 16.4. Col. 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as meat is, though it be d●gnum in the vulgar Latin. 2. Thes. 1.3. Bellar. de Euchar. l 4 c. 18  as we fitly translate it in diverse places. Yea the Rhemists, though they make themselves slaves to the vulgar Latin, yet in the second Epistle to the Thessalonians, they have so translated it. Now what it is that makes a man fit, or unfit, is duly to be considered.  
Bellarmine labours to prove, that no man is fit for the Sacrament, but he only, who is free from the trouble or touch of conscience for any mortal sin. So that he will have only those that are whole, to come to the Sacrament. But both the Scriptures and ancient Fathers do show, that they whose consciences are troubled, and those that find weakness in themselves, are fit Communicants. The Disciples had their frailties, there was presumption in Peter, and emulation in the rest. If we stay till we be without sin, we must never come to the Sacrament. Christ came not to call the righteous, 
Mat. 9.13.  but sinners to repentance. He is no Physician for the whole, but for the sick. 
Mat. 9.12.  It is not infirmity that makes a man unworthy, if he labour and strive against it. For Christ will not break the bruised reed, 
Mat. 12.20.  nor quench the smoking flax. He comes best who comes most humbly, being conscious of his infirmities, and is therefore troubled for them, like the man that came to Christ with tears, 
Mar. 9 24.  and said, I believe, Lord, help my unbelief.  
Those that refrain the Sacrament, because they feel weakness in themselves are like those that will not come to the fire till they be hot, nor to the Physician till they be whole. Dominicus Soto saith well, 
Ex Attrito fit Contritus. Dom. Soto in sent. li. 4. dist. 12. quaest. 1. Art. 11.  It many times comes to pass, that by the receiving of this Sacrament, a sinful man becomes a sound Penitent; bewailing his sins, not with a slavish fear, but in love and reverence to the Majesty of God. And therefore he doth worthily condemn the custom of the Spaniards, who deny the Sacrament to those that are condemned to death.  
The places are almost infinite in the ancient Fathers, where this Sacrament is called and compared to Physic, to cure and comfort the sick soul. And fitly: For when should Melchisedeck King of Salem bring forth bread and wine, 
Gen 14.18.  to relieve Abraham and his Army, but when they are weak and wearied in the battle? And when should our King of Peace afford us this spiritual food so fitly, as when our souls do hunger and thirst after righteousness?  
To conclude this point, my Brethren, it is to be considered that there are diverse degrees of unworthiness. Even smaller distractions, a disestimation of the Sarament, want of faith and fear, of reverence & devotion, may hinder the fruitful receiving of the Sacrament, But especially take heed of open profaneness, irreligion, Atheism: such sins must needs draw down the judgements of God upon the head of the Receiver.  
As josephs' servant said to his brethren, 
New transl. Gen. 44.5.  Is not this the cup whereby my Master makes trial whether you be true men? So I may say, Is not this wretched condition of life an evident proof of such men's unworthiness, and an assured testimony that they are guilty of the body & blood of Christ, and consequently, eat and drink damnation to themselves? But if you be free from these gross sins, and your hearts sincere and upright, though not utterly void of infirmities, know this beloved, that Christ is as ready to admit you to his Table, 
2. Kin. 10.15  as jehu was to take jehonadab into his Chariot.   

THE SEVENTH Sermon. The means to avoid the danger of unworthy Communicating.  1. COR. 11. ver. 28. 
Let a man therefore examine himself.  
WHEN our blessed Saviour told his Disciples, Verily, 
Math. 26.21, 22.  I say unto you, that one of you shall betray me; they were exceeding sorrowful, and began every one of them to say, Is it I, Master? So me thinks, my brethren, when you hear that those who eat and drink unworthily, do (like Traitors) become guilty of the body and blood of Christ, every one should be exceeding careful, and inquire, Is it I? am I one of those that are guilty of this heinous sin? When the Apostle Peter roused up the Consciences of those happy Converts, taxed them roundly for their sin, and laid the judgements of God to their hearts, like the axe to the root of the trees, they found themselves wrapped in their sins like jonas with the weeds, 
jonas 2.5. 2. Reg. 6.14  and environed with God's judgements, like Dothan compassed with the Syrians Army, and being pricked in their hearts, they cried out, Men and brethren, 
Acts 2.37.  what shall we do? Beloved, the dangers mentioned before, cannot but touch the quick: for what greater danger then to be guilty of the body and blood of the Lord, and to eat and drink damnation to ones self? And should not this cause every one to use all care and diligence to avoid those dangers, and to inquire with those Converts, What shall we do? What course shall we take, that we may escape the judgements of God, Now to a man thus affected? the Apostles resolution is at hand, Let a man examine himself. This examination is like the two Disciples that our Saviour sent to prepare a room for the celebration of the Passeover. 
Mar. 14.13.  For it is the means that he hath ordained for preparing the heart, that it may be trimmed & furnished with Grace for the comfortable receiving of the Sacrament. This examination and preparation is necessary at all times, and in every act of God's worship and service.  
The children of Israel, when they were to appear before God upon mount Sinai, were appointed three days for their sanctification. 
Exo. 19.10, 11.  And when they did celebrate the Passeover, they were allowed four days for their preparation. Now if so large a time were allotted for these legal services, 
Exo. 12.3, 6.  we may well conclude, that a due preparation is necessary for the receiving of this Evangelicall Sacrament.  
For the better prosecution of this point, we will consider these three circumstances. 1. The persons who: 2. The manner how: 3. The matter whereof this examination consists.  

1 Whom a man must examine.  You shall find many very forward & busy in prying into others, pursuing them with their examinations, and taxing them with their censures, who in the mean time do utterly neglect themselves: they can espy the least mote in another's eye, the least spot in his garment, the least defect in his life, but the greatest corruptions in their own hearts, the extremest deformities of their own lives, they cannot behold. These men are like Lamia in the Poet, who put on her eyes when she went abroad, but laid them aside when she came home; and like a foolish man, that runs to quench another man's house, whilst his own flames about his ears. All the Mariners are upon the jack of jonas, 
jonas 1.8.  and examine him strictly of his person, his profession, his country, his religion, and what not? but never a one of them examines himself. So that if the Prophet jeremy had been there, he might have said of them as he spoke of the jews, I hearkened and heard, but no man said, 
jer. 8.6. Rom. 14.4.  What have I● done? But who art thou that judgest another man's servant, seeing he standeth or falleth to his Master? Though the Lord hath commanded thee to examine thyself, yet hath he not made thee an examiner of others; that office he hath reserved to himself. Remember our Saviour's check for Peter's busy inquisition concerning john, 
joh. 21.22.  What is that to thee? follow thou me. And as S. Paul saith in the sixth to the Galatians, 
Gal. 6.4.  Let every man prove his own work, that he may have joy in himself: so I may say, Let every one examine his own heart, hat he may have comfort by the Sacrament, and not eat and drink damnation to himself.  

The manner of our examination.  In the next place we are to observe, forth of the Apostles phrase, the manner of our examination. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a diligent scrutiny and examination; it being a metaphor drawn from Goldfiners, who try their metals, till they leave them utterly without dross. And therefore St. Jerome upon that word saith, 
Prudentissimotra●ezitae. Hieron. in Ephes. lib. 3  A Christian must in this case be like a prudent exchanger, who will not judge of coin only by a superficial view, but tries it by the weight, the sight, the sound, and eu●ry other means. Such a diligent examination doth the Apostle call for elsewhere, when he saith, Prove yourselves, 
2. Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Examine yourselves, doubling his phrase, as it were his files, thereby showing, that it is not a superficial, but a substantial examination that is required in these weighty matters. And reason: In humane affairs this diligent examination is seldom neglected. Who will take Physic without consideration of the state of his body, the air, the season, and other necessary observations? And, as our Saviour saith, What man will build, 
Luke 14.28, 31.  but he sitteth down first, and considereth his ability to finish the work? What King going to war, sitteth not down, and examineth his power for the encounter of his enemy? Shall humane affairs be attended with all diligent circumspection; and shall one of the greatest mysteries and weightiest duties of a Christian be undertaken without diligent examination?  
Again, if we consider either the difficulty, or the danger of neglect, the same may cause our diligent examination. The difficulty is exceeding great; For the heart is deceitful above measure, who can find it out? 
jer. 17.9.  Ask thy heart whether thy life be culpable: it will be ready to excuse, and say with Gehazi, 
2. Reg. 5.25.  Thy servant went no whither. Call it to acccount of thy particular actions, and it will answer like the Ruler in the Gospel, All these things I have observed from my youth. 
Luk. 18.21.  If thou examine it whether thou mayst go safely to the Sacrament, it will say with Elizeus, (though without cause) Go in peace. If thou object unto it, 
2. Reg. 5.19  Thou art in danger of eating and drinking damnation to thyself, it will answer as Peter did to our Saviour, 
Mat. 16.22.  Master, pity thyself, it shall not be so to thee. When Christ asked the sons of Zebedeus, 
Mat. 20.22.  Are ye able to drink of the cup that I shall drink of? they answered as roundly, as rashly, We are able. And who is of so unclean a heart, or so lewd a life, but he holds himself fit enough for the blessed Sacrament? Such is the force of self-love seated in every soul, that (if diligent examination do not prevent it) it makes men vaunt with the Church of Laodicea, of those perfections they are void of, and to shake hands with the Pharisee, (qui iactavit merita, 
Aug. hom. 42 ●●ter. 50.  texit vulnera) who boasted of those merits he had not, and concealed the wounds of the soul that he felt not. 
Luk. 18.11.  I thank thee O God (saith he) that I am not like other men; and he said truly: for neither were they like to him in ostentation and vainglory, nor he like them in humbleness and sincerity. He was no extortioner, yet could he rob God of his glory: he fasted, yet in the mean time he was so filled, that he even swelled with pride. He gave alms, but his left hand could tell his right hand that it was a hand of hypocrisy. Thus where self-love bears sway, many have their souls like the bodies of dropsie-men, fair and full without, yet stuffed within with watery humours.  
6. Again, as self-love, so Satan will be excceeding busy to hinder this examination, either by taking up our thoughts for worse employments, or by mixing distractions for our disturbance, he presents us with a false glass, wherein whilst we view our hearts and lives, even deformity itself seems fair & beautiful, and our corruptions being covered with a vizard of hypocrisy, the greatest blemishes seem to be ornaments.  
Again, this examination should be diligent, because of the danger. The curse of God is liable to every one that doth the work of the Lord negligently; 
jer. 48.10.  yea here is no less danger, then being guilty of the body and blood of Christ, and to be subject to eternal condemnation.  
If a man were to pass over some deep and dangerous pit, by a narrow bridge, how warily would he look to his feet? Oh how circumspect should he be, that passeth over this pit of death and destruction, by this narrow bridge of examination?  
Lastly consider, that if we neglect this duty, we expose ourselves to the strict and dreadful examination of Almighty God. The Apostle tells us here, 
V●rse 31.  That if we will judge ourselves, we should not be judged. Intimating on the contrary; that if we will not examine and judge ourselves, the Lord himself will take us to task, he will examine and judge us.  
He is that King that came in to see his guests, and said, Friend, 
Math. 22.11, 12.  how camest thou in hither, not having a wedding garment? H●e saith not (as chrysostom hath well observed) How sattest thou down? 
Chrys. ad pop. Ant. hom. 6.  but How camest thou in? As if he should say, Thou oughtest to have looked to it beforehand, according to salomon's counsel, 
Eccl. 4 vlt.  Take heed to thy foot when thou art going to the house of God. Before thou set foot within his Sanctuary, look to, and remember that the Lord will not have the threesholds of his House worn with profane feet.  
If this question were propounded to many a●on●, Friend, how camest thou to the Lords Table? The true answer would be, Without consideration, Without examination. The Corinthians found by woeful experience, that if they would not examine themselves, the Lord would be their Examiner. Woeful, I say, 
Chrys. in Psal. 96.  for Christi iudicium suit morbus & mors. When Christ examined them, and found them unprepared, he strooke some with sickness, some with death. Consider, I pray you, that the Lords examination as it is severe, so is it most exact. He will bring his light, 
Zeph. 1.12. Ios. 7. Gen. 31.  and search jerusalem with a candle. Neither achan's accursed stuff, nor Rahels stolen Idols, nor Gehazies close bribery, can be concealed from him, 
2. King. 5.  whose eyes are like flames of fire. 
Reve. 1. Gene. 3.  In vain it is for Adam to hide himself amongst the trees of Paradise, 
jonas 1. Gen. 18.  for jonas to lurk in the side of the Ship, for Sarah to laugh behind the Tent door. It is neither Captivity for remoteness, Carmel for height, 
Amos 9  the Sea, nor H●ll itself for the depth, can secure or shroud an unworthy Communicant from God, 
Psal. 7.9.  who searcheth the heart and the reines. When the Lord falls to his examination, he will set men's sins before their eyes in order. 
Psa. 50.21.  If they will not examine themselves, and set their sins before their eyes for their compunction and conversion, the Lord will set them before them, to their utter confusion and condemnation.  
The Rhemists in their notes upon these words, do strangely collect the necessity of auricular Confession. It is something against them, 
Bell. de ●aeni. li. 3. c. 3. & 4.  that their great Goliath having gathered what places of Scripture he could to this purpose (and some of them absurd enough) had no power to touch upon this Coast. It is more, that the ancient Fathers, in their exposition of these words, have flatly contradicted the Rhemists' collection. For Athanasius saith, 
Atha. vel qu●squis suit author eorum Commentar. 'tis tui ipsius arbiter ●sio.  I would propound no man for thy judge, but thyself. Theodoret saith, Be thou thine own Arbiter and examiner. But most of all, that the place itself makes directly against them, and is rather a Canon to batter, than a Bulwark to support their Auricular Confession. For when the Apostle saith, Let a man examine himself, he sends no man to the Priest, but rather refers and restrains this examination to a man's own care and conscience.  
There is a marvellous difference between Examination and Confession, and it is impossible to conclude the one from the other. And albeit I deny not, but the faithful and skilful Pastor may, when occasion is offered, be helpful to a man in the examination of himself, by resolving of doubts, informing the judgement, and quieting the troubled conscience: yet to make that absolutely necessary, which is only accidentally expedient, neither sorts with reason or Religion.  
But leaving that erroneous collection, we may from hence infer directly, that forasmuch as every one who comes to the Sacrament must examine himself; children, fools, and madmen, and all those, who are altogether disabled by nature, for this examination, are by no means to be admitted to the Communion.  
Again, this doctrine serves to lash those lazy Communicants, who having sufficient ability, either utterly neglect, or very negligently practise this weighty duty of examination, before they come to the Sacrament. This is one principal cause why many do receive the Sacrament unworthily, to the dishonour of God, and the danger of their own souls.  
It fareth with some as with bankrupts, who cannot abide to behold their decayed estate, and therefore it is irksome to them to turn over their books of account. And many there are, who of mere negligence are wanting to themselves in this behalf. Were they to undertake some matter of life & death, it would make them vigilant & diligent; and albeit they hear that this is matter of salvation or condemnation, yet are they very careless & negligent. But let our practice, my Brethren, be an Echo to the Apostles precept. Let every one of us with all diligence examine ourselves; Let us (as jeremy speaks) search our hearts & try our ways. 
Lam. 3.40. Io. Buxdorf. synag. juda. cap. 12.  As the jews sought every corner of their houses, lest any leaven might remain there, when they celebrated the Passeover: So let us seek every corner of our hearts (as St. Austin exhorts) lest any leaven of iniquity, 
Omnes animae latebras. Aug de temp. Serm. 2. Gen 44.12.  hypocrisy, vanity do lurk there, when we come to the Lords Supper. And as josephs' officers sought his Brother's sacks, from the eldest to the youngest, for the Cup: so let us search our souls, and examine our lives, from the first to the last, for our corruptions; that either the view of our guiltiness may humble us, or the consideration of our innocence may give us comfort.  
And to that end, we shall do well to acquaint ourselves with the word of GOD, and to make it the Lydius lapis, and rule of our direction. For it will be as a light unto our feet, 
Ps. 119.105.  & a lantern unto our paths. It will be as a lookingglass to discover the errors of our lives, 
jam. 1.23.25  and an exact guide, for our effectual imagination.  
We read that the Shipmen in the seven and twentith of the Acts, 
Act. 27, 28, 29.  did diligently sound those troublesome Seas wherein they were tossed, that so they might prevent those perils which encountered them in that dangerous voyage: So must we take the Word of GOD for our sounding plummet in this our examination. As they doubting to fall into some quicksands, strake sail; so must we, 
Verse 17.  to avoid the quicksands of this guiltiness, pause and deliberate before we come to the Sacrament.  
And lastly, as they, fearing lest they should fall upon rocks, 
Verse 29.  did cast four anchors out of the stern: So we, if we will avoid this dangerous rock of condemnation, must have our four anchors to cast out. 
The matter whereof our examination doth consist.  The first is knowledge, the second faith, the third, repentance, the fourth, charity. And these four anchors may fitly be called four Interrogatories, whereupon e●ery one must diligently examine himself.  

1. Knowledge.  The first Anchor, and the first interrogatory in this our examination is knowledge, which is as the eye to the body, the Sun to the world, the Pilot to the ship; The ship is not troubled or tossed (saith St. Ambrose) wherein providence saileth. No Christian duty can yield good performance, or obtain good acceptance at the hand of God, without knowledge. Some services may be performed to a King by a man meanly qualified, but some require much judgement. Behold here one of the greatest services we tender to the King of Kings, and doth it not therefore require a correspondent knowledge and judgement?  
The Lord never appointed a blind sacrifice, and he will not accept blind and ignorant service.  
What is zeal without knowledge, but a rash precipitation? what is devotion, but vain superstition? what are mortal actions, but glorious transgressions? Knowledge gives a good tincture to all virtues: therefore St. Peter exhorts, 
2. Pet. 1.5.  join with your virtue, knowledge. It is dangerous to set foot within the Lords sanctuary, or to approach near to his Table, without the guidance of this Lamp.  
Most men are desirous to get humane knowledge, whereby they are enabled to discourse and converse with others, but few study to be wise to salvation. And Satan, whose works are opposite to Almighty God, in stead of fiat lux, saith, 
Genes. 1.  fiant tenebrae, he either labours utterly to cloud the understanding with ignorance, or else he makes a league like the league of Naash, 
1. Sam. 11.2  to put out the right eye, the eye of Divine knowledge, not caring to spare the left eye of humane: for he knows, that if a man were the most exact Grammarian, the acutest disputant, the most eloquent Orator, the profoundest Astronomer, yea had all secular knowledge; all these without sacred knowledge, are but like the husks whereupon the prodigal Son did feed, 
Hieron. in 1. ad Titum.  yielding no good nourishment to the soul.  
It were a happy thing if every Communicant were capable of that commendation St. Paul gives the Romans, 
Rom. 15.14.  I know that you are filled with all knowledge. But that is too high a pitch for every one to soar unto, yet is there a certain competency in some special things, required of every one that intends to be a comfortable partaker of the Sacrament.  
The first of these is the excellency of man by creation, which the holy Historian expresseth, saying, God created man in his Image, 
Gen. 1.27.  that is in righteousness, holiness, and other divine endowments, 
Ephe. 4.24.  wherewith his soul was beautified and adorned.  
The s●cond is the misery of man by transgression; for as the knowledge of man's excellency may be scientia inflans, so the knowledge of his misery will be scientia contristans, 
Bern. in Ca●. serm. 36.  As the one may puff him up, so the other will serve to humble him: forasmuch as he hath lost that blessed estate, defaced that gracious image, brought himself into the woeful slavery of sin & Satan, and wrapped himself in the fearful snares of death and condemnation.  
The third is the restored estate by Redemption, by the death and obedience of jesus Christ, both God & man. Man, that he might satisfy for the transgression of man. God, that he might enable the humanity to bear the infinite punishment, which all the men and Angels in heaven & earth had not been able to bear, and to make his Passion and obedience of infinite merit and efficacy. Yea God and man, that he might reconcile God unto man, and become our Emmanuel, even GOD with us.  
The fourth is the obedience and thankfulness, that we are bound to tender unto Christ for this merciful deliverance. We are serui à seruando, as Saint Austin saith. 
Aug. de Civi. Dei. lib. 19 cap. 15.  Christ jesus hath paid our ransom, rescued and redeemed us from that woeful estate of hell and condemnation; therefore we must serve him in holiness and righteousness all the days of our life. 
Luk. 1.75.  We own to him our Halleluias', prayers, and tears, and all the pains, that possibly we may be able to take in his service.  
The fift is man's felicity in the state of glory; when he shall be made partaker of that immortal inheritance, which was forfeited by Adam, but purchased again by Christ, and in that inheritance of those sweet joys, which eye hath not seen, 
1. Cor. 1.9.  nor care heard, neither have entered into the heart of man: the meditation whereof, as it yields much joy, so may it be a notable spur to piety.  
Lastly, he that will be a fruitful receiver of the Sacrament, must have knowledge of the author, nature, use and fruit thereof, it being a demonstration of man's happy Redemption in this life, and thrice blessed condition in the life to come. Herein is set forth the body and blood of Christ, redeeming us from thraldom of sin and condemnation: that we might be partakers of the inheritance of the Saints in light. 
Col. 1.12.  And therefore have the Evangelists so diligently recorded, and the Apostle here so carefully repeated the institution; and therefore have I also so largely handled the doctrine of the Sacrament, that you might be able to discern the Lords body. Thus the knowledge of man's innocency by creation, his misery by transgression, his recovery by Redemption, his duty of sanctification, his felicity of glorification, and the demonstration of this in the blessed Sacrament, must in some measure be required of him, who is to be admitted to the Table of the Lord.  
The second anchor is Faith, 
Faith.  which Saint chrysostom calls the holy Anchor; 
Chrys. in Psa. 115. est sacra quad●● anchora.  and e●ewhere, the Lady and Queen of virtues. Therefore as St. Paul exhorts, that in our spiritual warfare, above all we take the shield of Faith: 
Ephe. 6.16.  So I may say, in this our spiritual worship, we must take the hand of Faith. The Apostle here bids us examine ourselves, and in the next Epistle he shows, that this is the chiefest Interrogatory in this our Examination, 
2. Cor. 13.5  saying, Examine yourselves, 
joh. 1.12.  prove yourselves whether you be in the Faith. Faith is the hand whereby Christ jesus is applied to the soul of every receiver.  
By this hand the woman with the bloody issue received virtue from Christ. 
Luke 8. Virtue is gone out of me, ver. 46.  For as the grace was not included in his garment, but issued from his blessed body: so was it not the hand of her body, but of her soul, that conveyed it; According to our Saviour's saying, Daughter, 
Verse 48.  be of good comfort, thy faith hath made thee whole.  
This hand of faith we must be sure to bring, when we come to the Sacrament. 
Aug. de verb. Apost. ser. 2.  For it is Sacramentum fidelium, the Sacrament that belongs otely to the faithful. And indeed Faith is very necessary to this purpose: for it purifies the heart, and so makes it a fit receptacle for Christ. 
Act. 15.9.  Saint Paul therefore bows his knees for the Ephesians, that Christ may dwell in their hearts by faith. 
Eph. 3.17.   
Faith is the wedding garment, 
Nuptiale vestimentum est fides Chrys. op. imperfe. hom 41.  which makes us welcome to this Feast of the great King. This made Noah's diligence, Abraham's obedience, and Abel's sacrifice to find acceptance; and without this, it is impossible to please God. 
Heb. 11.4.8  If therefore thou come to offer this Eucharistical sacrifice without faith (saith Bernard) non placas, sed peccas. 
Bern. super Cant. ser. 24.  In stead of pacifying God, thou shalt purchase his heavy displeasure. Except faith go before, the Sacrament comes but like a seal to a blank, and serves only to seal up thy unbelief to condemnation. 
Aug. in joh. Tract. 26.  For he that abides in Christ, nor Christ in him, neither eats his flesh, nor drinks his blood. Faith works wonderfully, makes things absent present. It is scala à terra ad coelum, 
Chry. in Psal. 116.  a ladder whereby we mount up from earth to heaven, and lay hold upon Christ. It gives assurance of Christ's presence in the Sacrament. 
Heb. 11.  For it is the evidence of things that are not seen. It makes things that seem incredible and impossible to flesh and blood, both possible and certain. For it assures us, that we shall have cure by Christ's wounds, life by his death, joy by his sorrow, and glory by his ignominy.  
But what? doth Christ abide and dwell in us by faith? how is it then so needful to receive the Sacrament? I answer, That our faith may be strengthened: for as men do not ●ate and drink, only to maintain life and soul (as we say) but to get strength also: so should we not rest in that Faith, 
Mat. 12.20.  which is like smoking fiaxe & a bruised reed, but labour to grow from faith to faith, 
Rom. 1.17.  that having a full apprehension of Christ, our joy also may be full.  
Now, it is not every kind of faith that will serve for this employment. For the devils do believe and tremble. 
jam. 2 19  But it is that faith which excludes doubts, rests upon certainties, and seals up the promises. 
Chrys. serm. de fiae, spe, etc.  A sound saith stands as well upon application as apprehension. The most sovereign plaster in the world, if it be not applied, is fruitless: so is Christ to us without this application, he yields small comfort. Therefore every one must learn to say with Thomas, 
joh. 20.28.  My Lord and my GOD.  
This lamp of faith is kindled by the fire of the Word, 
Chry. in Mat. hom. 52.  as chrysostom saith: and I may say that it must be maintained by fervent prayer, and devout partaking of the Sacraments. This holy Anchor should be as carefully kept, as the holy fire was in the time of the Law. 
Chrys defied, spe, charitate.  For by it we come to Christ, we go to God, we haste to heaven.  

3. Repentance.  The third Anchor or Interrogatory whereof a man must examine himself, is Repentance; a virtue very excellent to fit a man for the Sacrament: 
Coelum aperit, in Paradis● ducit. Chris. de Poen●ten. serm. 3.  for if it it open heaven, and lead into Paradise, then may it well conduct a man to the Lords Table: and it is powerful to keep out the judgements of God. For he that hath decreed to punish by justice, 
Tertul. lib. de Poe●●t sect. 2.  hath promised to grant pardon by repentance.  
This is a matter would ask a large discourse, but I will briefly observe some few material passages thereof, as it were so many links of a chain. The first link of this chain is the sight of sin, and the punishment due to it. For how can the soul be possessed with fear or sorrow, except the understanding do first apprehend the danger? for that which the eye sees not, 
〈…〉 acu●u●●on videt aer ●●n dol●●. B●●nar●●. jer. 8.6.  the heart rues not. If Satan can keep sin from the eye, he will easily keep sorrow from the heart. It is impossible for a man to repent him of his wickedness, except he say, What have I done? therefore that is worthy counsel of the kingly Prophet, 
Psal. 4.4.  Commune with your own hearts, on your beds, and be still. The serious Penitent must be li●e the wary factor, he must retire himself, look into his books, and turn-over the leaves of his life. He must consider the expense of his time, the employment of his talon, the debt of his sin, the strictness of his Audit; then will fear and anger look him in the face, & bring in the next link, which is Sorrow. For he that seriously considers, 
Ephes. 4.  how he hath grieved the Spirit of God, and endangered his own soul, by his sins, cannot but have his spirit grieved with remorse. 
Psal. 51.17.  The Sacrifices of God are a troubled spirit. It is not single sacrifice, but sacrifices, because it is instar omnium. 
Tremel.  These sacrifices we must bring with us when we come to the Sacrament. These are the sour herbs wherewith we must eat our new Passeover. Neither must we sorrow only, but look to the quality of our sorrow, that it be godly; and the quantity of it, that it be great: we must fit the plaster to the wound, and proportion our sorrow to our sins. If our sins have been many, great, and of long continuance, or aggravated by any other circumstances of time, place, person, or the like, our repentance must be correspondent. He that with Peter hath sinned heinously, or with Mary Magdalen frequently, 
Mat. 26.75. Luk. 7.38.  must with them weep bitterly, & abundantly. Like that worthy Roman Matron, 
Hieron. in Epitaph. Paulae  who for her much laughter, entertained much weeping: for her painting of her face, bedewed her cheeks with her tears, and in detestation of pride, changed her silks into sackcloth.  
The third link of this chain, which is knit to the former, is The loathing of sin: For as the surfeit of meats, though dainty and delicate, will afterwards make them loathsome: so he that hath had the surfeit of sorrow for his sins, will loathe them, though never so full of delight. Yea, it will cause a man to loath & dislike himself for his sins, and to repent in dust and ashes. 
job 9 & 42.6.  It will make him in a mournful manner to cry out with S. Paul, 
Rom. 7.24.  O wretched man that I am, who shall deliver me from this body of sin? It will cause him to rate himself, and to say, What a beast was I to commit these sins, to the dishonour of God, the disgrace of my profession, the grief of the godly, the danger and (if God be not merciful) the damnation of my soul and body for ever? Yea, this godly sorrow will cause a holy indignation, a holy revenge, 
2. Cor. 7.11. 1. Cor. 9 vlt  by keeping under the body, and bringing it into subjection.  
And this brings in the fourth link of this chain, which is leaving of sin. 
2. Sam. 13.7  For as Amnon hating Tamar, shut her out of doors; so he that loathes and hates his sins, the sight, the thought, the remembrance of them will be grievous to him; & he will labour by all good means to expel them. 
Poenitentia est delictorum consumptio, Chrys. proem. in Isa.  For true repentance must be the consumption of sin. To what purpose doth the Physician evacuate ill humours, if the Patient afterwards distemper himself by disdyed? What shall it avail a man to endure the lancing, searching, tenting of a wound, if he stay not the cure? and in vain is that repentance, 
Hieron in Mat. 27.  where the works of darkness remain. Therefore as Amnon not only put his loathed sister out, but bolted the door after her: so must a man keep out his loathed sins with the bolts of resolution and circumspection. He must make a Covenant with his eyes, 
job 31.1. Psal. 39.2. jer. 4.4.  keep his mouth with a bridle, circumcise his heart. And as Noah pitched the Ark within and without to keep out the waters: 
Gen. 6.14.  so must he set a watch over all his senses, external and internal, to keep out sin.  
When Almighty God dispersed and bounded the waters, as we read in the first of Genesis, it was, that the earth might be furnished with herbs, trees, and plants yielding their several fruits: So in this act of repentance sin is banished, that the soul of man might be planted with the trees of grace, and filled with the fruits of righteousness. 
Phil. 1.11.  So that here comes in the last link of this chain, namely, The cleaving unto God in newness of life. For therefore we put off the old man, 
Ephe. 4.22.24.  that we may put on the new. We forsake Egypt, to go to Canaan. We fly forth of Sodom, 
Gen. 19.17  that we may haste to the mountains. We endeavour to be undefiled in the way, that we may walk in the Law of the Lord, 
Psal. 119.1.  and where there is no reformation, there repentance is idle and fruitless. 
Vbie mendatio nulla ibi poenitentia vana. Tertul. de Penitent. Hier. in Esa, lib. 16.  But contrarily, where repentance is sound and serious, it changes a Moabite into an Israelite, and an Aethiopian into a Christian. It yields a universal & constant change. Repentance is like to a ladder, so many rounds as we descend in vice, so many we must ascend in virtue. As we have been rebels to God, and given our members weapons of unrighteousness to fight for sin: 
Rom. 6.83.  so must we become loyal subjects, and give them up as weapons of righteousness t● God We must have respect to all the Commandments of God. 
Psal. 119.6.  And when we have taken footing, and entered into the paths of holiness, we must be constant, not looking back with Lot's wife to Sodom. For it were better that we had never known the way of righteousness, 
2. Pet. 2.21.  then to turn from the holy commandment. We must therefore labour to grow in grace, 
1. Pet. 3. vlt.  and to go from strength to strength, 
Psal. 84.7.  till we appears before God in Zion.  
Lo thus must we look to the Anchor of Repentance, if we will escape the danger of condemnation. We must in some good measure have all the links of this chain, if we will be worthy Communicants. As St. Augustine saith, 
Aug de tem. serm. 1.  Matet vitam, qui vult acc●●ere vitam. He mu●t change his life, that will receive Christ jesus to eternal life.  
The fourth Anchor or Interrogatory is Charity. 
4. Charity.  This is a virtue seasonable and necessary at all times, but especially it must be our companion when we come to the blessed Sacrament, a Sacrament of unity, as the very elements do show, having many grains united in one loaf, and many grapes in one cup.  
That which our Saviour saith of Sacrifices, may very well sort with this Sacrament. 
Mat. 5.23, 4.  When thou comest to the Altar, and there remember'st that thy brother hath aught against thee, first be reconciled to thy brother, and then come and offer thy gift. For how can the Eucharist be a Sacrament of comfort, that is celebrated in discord? The Lord's Table must be like gedeon's Altar, jehova Shalom, 
jud. 6. ●●. August.  The God of Peace: For, It is a Sacrament of Piety, the Ensign of unity, and a bond of Charity. This virtue hath many considerable circumstances, some of which we will briefly observe in the Object, the Manner, the Motives.  
The object of our love is that coccus bis tinctus, 
Greg. Pastor par 2. cap. 3.  our scarlet with a double die, That is our love to God and man, yea so to man, that like a goodly Cedar of Libanus she sttetch forth her branches fare and near, 
Vsque ad inim●cos, Aug. de tempo. 1.  that is, both to friends and enemies, as our blessed Saviour stretched out his arms on the Cross to both malefactors. As Almighty God causeth his rain to fall, & his Sun to shine upon the grounds of the wicked as well as the godly: 
Mat. 5.44.  so must our charity extend itself, not only to friends, but also to enemies. The love to our enemies is a hard task, but behold, we have for our inducement, many notable patterns and precedents of Gods worthy servants, 
As David, Psa. 35.13. S, Paul, 1. Tim. 2 2. S. Stephen. Acts 7.60.  who (as chrysostom well observeth) have so loved their enemies, that hardly shall a man be able to match their charity in his love to his friends. Concerning the manner of his love, it must be such as S. john speaks of, 
1. joh. 3.18  My little children, let us not love in word, neither in tongue, but in deed and in truth. The seat of this love must not be the tongue, but the heart, the ground of it sincerity, not hypocrisy. Courteous speeches and fair promises were wont to be Court holy-water, but this Gangrene hath dispersed itself too generally over the Land. Beloved, such as we would have the love of our God be unto us, such must our love be to our brethren, sincere, hearty, fruitful, wishing, and doing good to them in their bodies, souls, and outward estate. Now the motives to the practice and performance of this duty are many, I will mention a few. First, this love & Charity is our Saviour's badge, whereby his servants are known from others; 
joh. 13.35.  such were those good Christians who continued daily together with one accord in the Temple. 
Acts 2.46.  Yea this makes men not only Disciples, 
Angelo's reddit. Chrys. in 2. Cor. hom. 39  but even Angels, as chrysostom saith.  
Again, Charity is a notable mark of our union with Christ, when for his sake we love those that bear his image: 
1. joh. 4.16.  For he that dwelleth in Love, dwelleth in God, and God in him. Thus love makes room in the heart for Christ to dwell there; so that the soul of man becomes even heaven, and the habitation of God. 
Bernard in Cant ser. 27. 2. Cor. 13.11.  This therefore is the sum of St. Paul's farewell to the Corinthians, Finally, my brethren, be of one mind, live in peace, & the God of peace shall be with you.  
Again, if we consider the love of God in sending his Son, the love of Christ in offering up himself in sacrifice for us, the same may be a singular spur to Charity. For God commendeth his love towards us, 
Rom. 5.8, 10. 1. john 4.9, 11.  in that, when we were sinners and enemies, Christ died for us. If therefore God so loved us, should not we love one another? Yea, should not we love our enemies? When S. Paul makes that earnest suit to the Corinthians for peace and unity, the g●●und of it is this, 
1. Cor. 1.10.  I beseech you brethren; by the name of our Lord jesus Christ. As if he should say, Though you would cast off all respect of myself, yet let me entreat you for Christ's sake, that as he hath been the Author of Reconciliation between God and man, so he may be an effectual reconciler of man to man, that it may be said of him, as it is of jacob, 
Gen. 32.28.  Because thou hast had power with God, thou shalt also prevail with men.  
Again, such is the excellency of this virtue, that it graces & seasons all others. And as all josephs' brethren were welcome for Benjamins' sake, so all Christian duties are accepted for Charity's sake. Otherwise if a man gave all his goods to the poor, 
1. Cor. 13.14.  and his body to the fire; yet if he have not love, it profiteth him nothing.  
Again, whereas other virtues have their period in this life, chrysostom saith, Charitas inchoatur in mundo, perficitur in coelo: Charity is begun on earth, but perfected in heaven. Whereas others, even the great cardinal virtues, Faith and Hope, 
1. Cor. 13.13.  do vanish, this excellent virtue of Love remains and unites us to God, to Christ, to the Saints and Angels for ever. Yea, such is the excellency of Love, that God himself is called Love. Though he be justice, power, wisdom, truth, & whatsoever else is good: yet it pleaseth him to be styled especially by this Name, as Saint john saith, 
1. joh. 3.8.  God is Love.. In a word, as the fire from heaven gave approbation to the ancient Sacrifices, so this fervour charitatis, this fire of Love kindled in our hearts by the Spirit of God, makes the Sacrament acceptable to God, and comfortable to our own souls.  
And contrarily, as God regarded not the sacrifice, that was offered with broils and tears of discontent: 
Mal. 2.13.  so will he not look upon that Sacrament which is received with an uncharitable heart or hand. He that receives the Sacrament in this kind, 
August. serm. ad infant. de sacram.  (as S. Austin saith) receives not the mystery for himself, but a testimony against himself. Yet behold, men dare, yea do come to the Sacrament with hearts full of rancour, malice, envy, bitterness: alas, what comfort can such have by coming? Hierom writes, 
Hieron. li. 3. super epist. ad Gal.  that when St. john was grown so old that he was fain to be led betwixt two, and when through feebleness he was able to say no more, yet would he still ingeminate this exhortation, Filioli, diligite alterutrum: My little children, love one another. And so say I, my brethren, that you may be worthy partakers of the blessed Sacrament; Love one another.  
Lo, beloved, these are the Anchors you must cast forth, these are the Interrogatories whereof you must examine yourselves. If upon diligent examination you find in yourselves a competent knowledge of those matters and mysteries afore mentioned, a steadfast Faith in Christ jesus, serious repentance for your sins, and unfeigned love to your brethren: then need you not to fear the danger of unworthy receiving, then need you not dread the strict examination of Almighty God: Yea, then may you offer yourselves to his examination, and say as it is in the Psalm, 
Psal. 26.2.  Examine me, O Lord, and prove me, try my reines and my heart. Then may you come to the Sacrament with cheerfulness, and receive it with comfort; then shall the Sacrament be a means to build you up in saving grace in this life, that you may be partakers of eternal glory in the life to come.   

A Prayer before the receiving of the Sacrament.  
O Eternal GOD, most gracious and loving Father in jesus Christ, I thy unworthy servant, do here humble myself, and present my prayers before the throne of grace, confessing from the ground and bottom of my heart, that I am a miserable and wretched sinner. If I stood guilty of Adam's transgression only, the same were enough to condemn me: but behold, my own personal sins are exceeding many and grievous, they are great and heinous, that I have committed against thee, in thought, word, and deed. I have neglected many blessed opportunities, whereby I might have glorified thy name, and gained much comfort to mine own soul: and I have committed many iniquities, the least whereof were sufficient to plunge me in the gulf of despair. Yea I have deserved by my manifold sins, to be deprived of all the favours and comforts, that I have received from thy gracious hands, to taste in a deep measure of thy heavy indignation in this present life, and to be subject to eternal condemnation in the life to come.  
But this is my comfort, Lord, that thou art a gracious and a merciful God to them that are truly penitent, and lay hold upon thy Son Christ jesus with a lively faith; In regard whereof, I am bold to come unto thee in his Name, beseeching thee for his sake, to have mercy and compassion upon me, to pardon and forgive me all my sins, to cleanse me with his blood, and cloth me with his righteousness. Strengthen, good Lord, my weak and feeble faith, mortify the corruptions of my vile nature, give me true and unfeigned repentance for all my transgressions, assist me with thy blessed Spirit agaiast Satan's dangerous assaults, and the World's vain allurements. Yea, sanctify me, I beseech thee, with that blessed Spirit of thine, in soul, and body, and spirit, that I may sanctify thy Name in holiness and righteousness all the days of my life.  
And forasmuch as thou hast ordained the holy Sacrament to be an especial means of working these & other graces in the hearts & lives of thy servants; I humbly beseech thee for Christ his sake, that thou wilt vouchsafe, both now and at all times to bless this thy holy ordinance to me, and to prepare me for the worthy receiving of it. Lord open my understanding, that I may by the eye of faith behold thy dear Son, and my blessed Saviour, the author and matter of this blessed banquet, that my Soul may be employed in the diligent meditation of these sacred mysteries, that by partaking thereof, I may find those sweet comforts wherewith my heart may be abundantly refreshed. Lord make me able, in this holy Sacrament, to behold the death and Passion of my Saviour, and in his death and Passion, his wonderful love and compassion; and that the consideration thereof, may kindle in my heart those excellent graces of love and zeal to thy glory, and may stir me up to compassion and love to my brethren. Make room in my heart for the entertaining of Christ, and grant me grace to receive him into the house of my soul, like the Centurion, humbly, and yet like the Publican, cheerfully and joyfully: That by this heavenly food, I may have thy mercies in Christ sealed up unto me, that so I may be preserved to the glory of thy saving grace, through jesus Christ my Lord and only Saviour, Amen. Amen.   

Thanksgiving after the receiving of the Sacrament.  
I Humbly thank thee most gracious God and loving Father, for all thy blessings & benefits bestowed upon me, who am not worthy the least of all thy mercies. Thou didst elect me to life and glory before the foundations of the World were laid; thou didst create me after thine own Image, whereas thou mightest have made me the vilest of thy creatures. And when thine Image was defaced, thy favours forfeited, & myself become the bondslave of sin and Satan; it pleased thee, forth of thy exceeding mercy and compassion, to send thy Son to be my Saviour & Redeemer, and hast with him given me all things belonging to life & godliness. Thou hast continually preserved me from those infinite dangers, into which I have cast myself by the demerit of my manifold offences. Thou hast let me live in these happy days of grace and peace, wherein the sight of thy Gospel shines most brightly. Thou hast vouchsafed me many temporal blessings, whereby my life might be cheerful to me, and myself careful in thy service. But when I remember thy unspeakable love, in that great gift of thine, the Son of thy love, Christ jesus: and when I consider that thou makest him mine, & bringest him home to my heart, in a wonderful manner, by participation of the blessed Sacrament, it makes me say with admiration, What is man, O Lord, that thou art so mindful of him! What am I, sinful wretch, that thou shouldest vouchsafe to make me partaker of so great mercies!  
And now, O blessed GOD, what shall I render to thee for all thy unspeakable favours? I have nothing, Lord, but the sacrifice of my unworthy praise and thanks, which I desire may be perfumed by the merits, and offered up to thee by the hands of my Saviour Christ. I will ever say to my soul (which is all that I can say,) My soul praise thou the Lord, and all that is within thee praise his holy Name. Lord make me able & willing, to offer up myself, an holy and acceptable sacrifice to thee. Lord pardon my great unthankfulness, make me daily more and more thankful to thee, and give me grace to express my thankfulness by my obedience; that I may walk worthy of thy mercies, and live as one that hath been brought up in thy house, and fed at thy Table. Lord let me find the power of thy saving and sanctifying grace, by virtue of thy blessed Sacrament, whereof through thy mercy I have at this present been made partaker. Let my Saviour be unto me as a good Corrosive to eat out my corruptions, that the power of sin may be daily weakened, and the graces of thy blessed Spirit quickened and strengthened in me: that my affections, being waned from the love of this evil world, they may mount up to heaven and heavenly things: that so in this life I may have fruition of thy favour, and in the life to come be partaker of everlasting bliss and glory, and that through the merits and mediation of jesus Christ, my all-sufficient Saviour and Redeemer. So be it, good Lord. So be it.   

A justification of the gesture of Kneeling, in the Act of receiving the Sacrament of the Lords Supper.  ROM. 14.19. 
Let us follow after the things which make for peace, and wherewith we may edify one another.  
LONDON, Printed by ELIZ. ALLDE for Robert Allot. 1631.   

To those who oppose and dislike the gesture of kneeling in the act of receiving the Sacrament.  
WHen our blessed Saviour ascended, he left this legacy to his servants; 
joh. 14.27.  My peace I leave with you, 
Pacem dedit iturus, pacem dabit venturus. Aug. in joh. tra. 77.  my peace I give you. At his departure he bequeathed to his Church peace spiritual, and at his return, he will give to it peace eternal. And for better conservation of this rich legacy, he gave the blessed Sacrament, as a badge and bond of unity. Is it not therefore lamentable to see this rich legacy neglected, and that sacred ordinance, which should be the bond, become the bane of our peace? But behold, my brethren, as it is the excellent work of God, to bring light out of darkness, and good out of evil: so is it the malicious endeavour of Satan, to bring darkness out of light, and evil out of goodness. For he being the first peace-breaker in the World, labours continually to vex the Church of God, by raising up the storms of contention about the blessed Sacrament, not only between opposites, who differ in substance, but even amongst brethren, only for matter of circumstance. And albeit our gracious Sovereign, who (if ever any a mere man) may fitly be styled a King of peace, hath by excellent courses seconded that great Peacemaker; yet alas, through men's contentious dispositions, his just expectation hath been frustrate, and his worthy endeavours have been too fruitless; which might discourage any man for entering into these lists: yet when I see Hebrews striving together, I cannot be silent, but say to him that doth the wrong, Why fmitest thou thy fellow? 
Exo. 2.13.  Not forth of any pragmatical disposition, or love to contention, as all that know me can witness, but forth of a heart unfeignedly affecting the peace of Zion; and desirous by appealing to your better cogitations to effect it. That worthy fact of Master Caluin hath ever affected me much, who seeing some take offence at the Wafer cakes used in the Church of Geneva, 
Beza in vita Caluini.  persuaded them not to raise up any contention about that which was indifferent, and shall not I do so in a matter of like nature? Bethink yourselves, my Brethren, what distractions these divisions do cause; and can these divisions be without great thought of heart, 
judg. 5.15.  whilst we stand like Cato and Scipio in the Senate, with mihi videtur, mihi non videtur? The one approves, the other rejects the ordinances of the Church. The godly are grieved, the weak are troubled, the wicked are strengthened; yea, as Nazian speaks, 
Cur hosti communi gladios porrigimus? Nazi aduer. Eunoni Oratio. Non quia vera, sed quia sua est.  we by our contentions, do put a sword into the hand of our common enemy. Remember, I pray you, that (as Saint Austin saith) There is some man who defends his opinion, not because it is true, but because it is his own; for so self-love doth draw men into error. Consider that opinions, though grounded on error, through time become strong resolutions.  
Bethink yourselves carefully what holds you in opposition. Is it a doubt, that yielding may disparage your persons, or discredit your Ministry? Consider that the Ancients have never gained more honour, then in retracting their errors. Or is it zeal to God's glory? Consider then, I pray you, how this affection hath transported diverse, very excellent and eminent members of the Church of God, and this will make you look rather how safely then how speedily you sail. Ponder I beseech you seriously, how many faithful and famous servants of God (yea some of which have laid down their lives for the testimony of jesus) have advisedly and willingly yielded to this ordinance of the Church. And hath it not some smack of presumption, to think that all others judgements have been clouded, and the light of truth hath shined only upon you?  
Suppose that these private opinions may seem evident truths in our own conceits, yet have they not found the weight of probability in the judgement of others. Yea, if ie were certain, that the gesture of kneeling were unfit in the act of receiving; consider whether such a circumstantial point should be esteemed of that moment, as worthy to disturb the peace of that Church, where the Gospel is so sound preached, and the Sacraments so duly administered?  
In answering long discourses I intended brevity; in regard whereof, I have contracted the arguments, 
Neque versutis disputationibus opprobrijsque turbemini. Hicr. in Philip. 1. Si decem modo persuasi fuerint; si unus, nun nobis hic sufficit ad consolationem. Chrys. de Laz. Con. 1.  and shaped their answers accordingly. Yet what seemed to have weight, I have pondered and answered, with as much plainness as I could, even the vulgar. I doubt not but I shall hear from some, what Moses did from the Hebrew, Who made thee a judge over us? But Saint jerom hath taught me, not to regard subtle disputes or reproaches. My conscience bears me witness, that I have in this matter dealt sincerely. And if I should be smitten with the tongues and pens of many, yet the reducing of a few that err, and satisfying of some that doubt, shall be a sufficient comfort to me. 
Non sunt litigandi is●a sed orandi ●e pora. D. Perkinsus. spi. ad Lect. Harmo. Bibl.  It is an excellent speech of a worthy servant of Christ, Prayers are fit for these times than Controversies. I would to God we were all effectually persuaded of the truth hereof: for so might Controversies be easily decided, oppositions be turned into unity, contention into amity, and those lamentable digladiations which afflict the Church, into the precept and practice of piety and charity; which blessing of peace, the Lord in his good time grant unto his Church.  
Now those who are no disputers, but only (being misled) do dislike the gesture of kneeling, I earnestly entreat, that they will consider, what uncertain Oracles and unconstant guides they follow. For some of them have supplycated for sitting, as a gesture fit to set forth rest, and the accomplishment of Ceremonies in Christ. Some have urged standing, as better agreeing with the Eucharist, it being a Sacrament of Thanksgiving. Others again have condemned both the name of Eucharist, and the gesture of standing; and have disputed for sitting: because it consorts with our Coheire-ship. In which conceits, this is very observable, that they all have agreed, only in opposing the Church's practice, and in crossing their own Positions, which disclaim all significant ceremonies. For each of them ties significancy to his gesture.  
The due consideration whereof, may be a strong motive to every modest and ingenuous Christian, to conform himself to the Church's unity and uniformity in this matter of indifferency.   

A justification of the Gesture of kneeling in the act of receiving the Sacrament.  
IN the handling of this question, I will first give reason for the lawful and necessary use of this gesture; and after that I will answer some arguments, that are made to the contrary.  
And for the better proceeding herein, I will first show, that the Church hath power and authority to impose it. Secondly, that being so imposed, it is to be embraced.  
For the first point I reason thus.  
All things indifferent which are to be used in the service of God, are in the disposition of the Church.  
The gesture in the Act of receiving the Sacrament is a thing indifferent, and to be used in the service of God.  
Therefore the gesture in the Act of receiving the Sacrament, is in the disposition of the Church.  
The proposition is the general judgement of Divines, both ancient and modern. So that to spend time in proof thereof, were to set up a candle to help the light of the Sun at noon.  
And the assumption is also as plain, by the general description of things indifferent.  
For, Those things which have neither precept, prohibition, nor express determination in the Scriptures, are indifferent.  
But the gesture in the act of receiving the Sacrament, hath neither precept, prohibition, nor express determination in the Scriptures. Therefore the gesture in the act of receiving the Sacrament is indifferent.  
The very quotation of learned Divines for proof of this proposition, and the other in the former argument, would fill many sheets of paper. Yea these things are so general and evident truths, 
His first reply pag. 18.  that Master Cartwright himself saith, I know no man that ever denied, that the Church may make orders, in such things as are not specified, and precisely determined in the Word. In which words he intimateth what are things indifferent; namely such things as are not specified, and precisely determined in the Word: and then, that the Church may determine or make orders concerning the same: and so acknowledgeth all that goes before.  
Now for further proof of the last assumption, I confidently affirm, and shall, I doubt not, evidently manifest, that there is neither precept, prohibition, nor precedent in the Scriptures concerning the gesture in the Act of receiving.  
And albeit it were sufficient to prove the matter of indifferency, that there is no precept, prohibition, or precise determination thereof (as Master Cartwright speaks:) yet because the Institution of Christ is so much in every one's mouth, I will make it evident by the Scriptures, that nothing herein is determined, so much as by any practice or precedent of our Saviour, or his servants the Apostles.  
If it be objected that learned men writing in defence of kneeling, have let it pass by way of concession, that Christ sat at the Sacrament:  
To this I answer, that peradventure they have not so seriously considered all the series of the sacred story. Or it may be they have not very carefully regarded it, knowing that if Christ's sitting were granted, yet it doth not enforce any necessity of imitation, 
Page 223. Dr. Reynolds his Conference with Hart.  as afterwards shall appear.  
But for my own part, as a learned man, when the Papists urge Peter exercise and resignation of Episcopal jurisdiction at Rome, doth press them to prove that Peter was Bishop of Rome.  
And as a reverend Bishop in an acute allusion, 
Reu. Epis. aliens. Tort. Torti.  whilst the Romanists dispute, whether the Pope hath temporal power directly or indirectly, calls upon them to prove that he hath any such temporal power at all: So I say, that they who urge an imitation of Christ's sitting at the Sacrament, should first prove that he sat, which (like the former) they shall never be able to do. And this shall appear by the examination of those passages of Scripture which mention the Institution.  
First St. Paul, 
1. Cor. 13.23.  who handles the doctrine of the Sacrament at large, hath not one word concerning any gesture.  
Again, all the Evangelists, 
Mat. 26.20. Mat. 14.17. Luk. 22.14. joh. 13.12, etc.  though their testimony be produced, are utterly silent in this matter. For, whereas they mention Christ's sitting down with his Disciples, that was at the Passeover.  
This shall be evident to any man that looks diligently into the story. Two of the Evangelists, namely, Matthew and Mark, are very like in relating the celebration of the Passeover, and the institution of the Supper, so that to have showed what one saith, is to show what both say. Saint Matthew, chap. 26. having mentioned Christ's sending of his Disciples to prepare a place for the Passeover, 
Mat. 26.19.  saith verse 19 And the Disciples did as jesus had commanded them, and made ready the Passeover. So when even was come, he sat down with the twelve. And as they did eat, he said unto them, Verily I say unto you, that one of you shall betray me. And they were exceeding sorrowful, and began every one of them to say, Is it I Master? And he answered and said, He that dippeth his hand with me in the dish, he shall betray me.  
Here it is evident that this sitting down is at the Passeover. For it was when the evening was come, according to the ordinance of Almighty God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26.20. 1. Cor. 11.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Exod. 12. Levit. 23. and not in the night, at which time the Supper was instituted.  
Again, it was at that eating wherein one dipped with him in the dish: which must needs be at the Passeover, the Supper yielding no occasion of dipping: for our Saviour delivered to every one the bread and the cup severally. Therefore a learned man saith truly, 
Piscat. in Mat. 26.20.  They are very much deceived, who think that the Evangelist here speaks not of she Passeover, but of the Supper.  
Now thought this might seem sufficient: yet S. Luke makes it plain; 
Luk. 22.13, 15.  for he saith, After the Passeover was made ready, when the hour was come, he sat down, and the twelve Apostles with him; then he said unto them, I have earnestly desired to eat this Passeover with you. Here (to let pass that this sitting down was with the twelve, which could not be at the Supper, judas being sent away presently after he received the sop, which was at the Passeover) a double circumstance of time doth evict, 
joh. 13.30.  that it was at the Passover. For first it is said, When the hour (meaning the time prescribed by Almighty God) was come, Christ sat down, which cannot be understood of Christ's last Supper: for there was no direct time appointed for institution or celebration thereof; but the Passeover was by divine Institution to be celebrated in the evening of the foureteenth day of the month Nisan. Secondly, the Evangelist saith, that when Christ sat down, than he said, I have desired to eat this Passeover with you. Whereby it appears that it was not the Eucharist, but the Passeover that he had in hand presently upon his sitting down. And in the verses next following, he shows the celebration of the Passeover, and afterwards speaks of the Institution of the Supper, without mention of the gesture.  
The fourth place alleged for Christ's sitting at the Supper, is the thirteenth of john: which is a place indeed very excellent to confirm what hath been delivered concerning the narrations of the other Evangelists. In this Chapter there is mention made of Christ's sitting down twice: his first sitting is intimated vers. 4. his second is plainly expressed, vers. 12. But what? at the Supper of the Lord? Surely no, but at the Passeover. For evidence whereof I will show the manner of the jews celebrating of the Passeover, as it is set down by him who hath collected it from Paulus Burgensis a very learned man; 
john 13. Beza in Mat. 26.20.  from Emanuel Tremelius a jew by birth, but through God's mercy a learned Christian by education; and from josephus Scaliger (besides all other excellent learning) a profound Antiquary, and it is thus.  
At the time appointed for the Passeover, there did use to meet at the least, ten in a chamber, and there sitting, after a certain fashion, did eat a Lamb roasted, with uleavened bread; which being done, they rose from table & washed their feet: and after that sat down again to an after-supper, as it were a second course, whereat they had unleavened bread, and salads of Succory and Lettuce, mixed with a certain kind of sauce. The Master of the family divided the bread into two parts, and first he blessed the one, saying, Blessed art thou, O Lord God, in the eating of unleavened bread. And the other part (which he had put under a napkin) he brought forth at the end of the banquet, and dividing it into so many parts as there were persons, delivered it and said, This is the bread of sorrow which our Fathers did eat in Egypt: 
Paschatizet.  Whosoever hath need, let him come and take the Passeover. And after that, taking the Cup, he said; Blessed art thou, O Lord, who hast created the fruit of the Vine: and so it was delivered from one to another. After all which things finished, they sung diverse Psalms, and so departed.  
In this manner of celebrating the Passeover, we may observe diverse particulars. First, that our Saviour's first sitting down, intimated in the fourth verse, was for the eating of the Paschall Lamb.  
Secondly, that his next sitting down, mentioned in the 12. and 28. verses, was to the after-supper of the Salads and sauce.  
Thirdly, that it was at this second Supper our Saviour gave judas the sop (for there were no sops at the Supper) which having received, he went forth immediately, verse 30.  
Fourthly, that there was a great intermission between the Passeover and the Supper, and so there might be in the mean time any change of the gesture.  
Now in all this discourse, St. john hath not one word concerning the institution of the Supper, & consequently nothing of the gesture: but the sitting mentioned by him, doth directly belong to the Passeover.  
Object. But we read in the twelf●h of Exodus, 
Exo. 12.11.  that standing at the Passeover was by divine institution; for there the Lord saith, Thus shall you eat it, with your loins gi●ded, your shoes on your feet, and your staffs in your hand, and ye shall eat it in haste. Now if our Saviour, who came to fulfil all righteousness, 
Mat. 3.15.  and to make satisfaction for us, should fail in the least ordinance of almighty God, miserable were our condition, therefore it is not like that he sat.  

 jansen. Concord. in Euan.  To which I might answer, that as there is no express mention specified, so there can no necessary injunction of standing be deduced from that place: only the other circumstances of haste, may seem to require a correspondence of gesture. But I rather assent to them, 
Haec enim quatuor ad istud tantum pascapertinēt quod in E●ypto celebra●●●. Jun. in Exod. 12.11.  who acknowledge that standing was in that place enjoined: yet the same was a temporary injunction, and (like diverse other circumstances) was but for that night only wherein the children of Israel departed out of Egypt. And this, saith Beza, 
Quod summo consensu omnes Haebraeorum doctores testantur. Beza in Mat. 26  All the Hebrew Doctors do testify with singular consent.  
Thus our Saviour might lawfully sit at the Passeover, as the Evangelists do show he did. But that he sat at the institution of the Supper, they show not; Neither can it by any passage of Scripture be proved. Therefore, foreasmuch as there is neither precept, or precedent, concerning any gesture to be used in the act of receiving the Sacrament, and consequently it being a matter indifferent, the disposing thereof is in the power of the Church, who hath made choice of kneeling, as the fittest for that holy action.  
It is objected that kneeling at the Communion is a part of God's wgrship, 
Dispute pag. 155.  and therefore it is not indifferent.  
To this I answer, 
Zanch. de externo cull. qu. 4. Thes.  that the parts of God's worship are either essential or accidental, as learned Divines do aptly & generally distinguish. Now the accidental are not simply and properly of the worship of God, 
Bez. Confess. cap. 5. sec. 18. simpliciter & per se, etc.  as the essential are.  
It is true that the essential parts of God's worship are so necessary, that they may neither be abrogated, omitted, or altered, upon any pretence whatsoever. As for instance, Whosoever neglects the invocating of God, or invocates any, either St. or Angel, sins against God, because he fails in an essential point of God's worship: 
As Caluin Inst. 4.10. sec. 30. And Aug. quaest. vartar. ad Simp. li. 2. q. 4. Non est perscriptum quomodo corpus constituatur ad orandum, etc. As they are set down in pag. 1. For so we do in time, place persons, etc.  but for an accidental it is otherwise. For albeit to kneel in prayer, is a part of God's worship, yea a very extraordinary ceremony; yet being accidental, it is of itself a gesture indifferent, so that it may without sin be either used or forborn. And so in the Lord's Supper, if we add to, or alter any of the causes of constitution, we transgress against Christ; but if we shall in some circumstance either vary from the institution, or, where nothing is prescribed, appoint some outward ceremony for decency, a● in the matter of gesture, the same may be done without offence.  
If any thing (saith Zanchius) be altered in the worship of GOD, 
Zanch. ubi supra.  so it be not a thing commanded of God, or be added, so it be not as essential, but accidental and indifferent, for comeliness, order, or edification, we cannot say that therefore some part of God's worship is changed, or some other erected.  
Peradventure it will be further objected against the last assumption, that, albeit the gesture of kneeling in the act of receiving, is not particularly, & expressly forbidden, or prescribed by any direct precedent or example of Scripture; yet by way of consequence, and by general Apostolical rules, for the use of things indifferent it is. For, whereas the Apostle requires all things to be done according to comeliness, order, and edification, & consequently to the glory of God, this gesture of kneeling, in the act of receiving, seems uncomely, scandalous, and Idolatrous.  

Of this see more for answer to the 4. Argument.  To the first of which I answer: These men, whilst they take upon them to determine of comeliness & order, do that which is very disorderly and uncomely, in thrusting their sickles into other men's harvests. For it is not the office of every private man to judge of comeliness, and dispose of order in the public affairs of Church or Commonwealth: but to them it doth belong who have places of government therein, & the spirits of the Prophets must be subject to the Prophets. 
1. Cor. 14.32.  We find it true in experience, even about this particular action, that so many men, so many opinions: One likes sitting best, another standing, a third kneeling. Now if every one shall in this case assume unto himself the liberty of choice, what order, what comeliness shall we see in our assemblies? yea, what confusion will there not be? and forth of this confusion, what dissensions, judge you, are like to arise? so that this cannot be to the glory of God, who is not the God of contention and confusion, but the God of peace and order. 
1. Cor. 14.33.   
And if, for the avoiding of our own partial conceits, standers by shall judge between us in this matter: hear what Master Caluin saith concerning comeliness in the use of things indifferent. 
Illud nobis decorumerit, etc. Caluin Insti. lib. 4. cap. 10. sec. 28. & 29.  That (saith he) shall seem most comely to us, which shall be fit for procuring of reverence to the holy mysteries, be an exercise apt to show and stir up Piety, and an ornament to the action in hand. Now, he will be judged either senseless or very froward, who will not acknowledge, that kneeling is fit to stir up reverence to the holy mysteries, to move to piety and devotion, and is a better ornament to the holy action in hand then sitting is.  
And Master Beza acknowledgeth, 
Beza epi. 12.  that it hath a show of pious reverence. In regard whereof, it shall become you well to embrace that gesture, which the learned both abroad and at home do judge to be most comely.  
2. Concerning scandal: It is true, that even the best actions of the holiest persons, through men's corruptions, 
Mat. 13.57 john 6.61, etc.  are many times subject to scandal, as the stories of our Saviour do abundantly show; and therefore no marvel, if the actions of men not so worthily qualified, do in the use of indifferent things meet with the like success.  
But here I would demand of them who plead for sitting, whether that gesture can be free from this exception? If you take scandal for offending & grieving others, 
As Rom. 14.13, 15.  or for causing them to offend, by not coming to Christ, or by doing any thing against their Conscience; certainly sitting cannot be without scandal. For as you shall have many who esteeming that an unreverend gesture, will be offended thereat; so may they also by example be drawn to the practice thereof against their own conscience, or by dislike thereof be kept from the Communion, and so run into a double scandal. Now what must be the Moderator in this action? The answer will be, Charity; for, 
1. Cor. 8.9.  I must not offend my weak brother. It is true; but behold here a double bond, that is, Charity and Duty: For as Charity towards my brother binds me, so doth Duty to my Prince, 
Rom. 13.5.  to whom every soul must be subject, even for conscience sake, and likewise to the Church, 
1. Cor. 10.13.  Beza e●i. 24.  to which I am in especial warned to give no scandal. Yea, here is a kind of necessity, by reason of the Church's determination, and the Prince's imposition, whereby you ought to acknowledge, that your arbitrary act is limited. 
Quavis quod obtruditur, scandalum assert: quid tamen per se verbo Dei non repugnat, concedi potest, maxim ubi maior numarus peruine●t Caluin epist. 379.  And further this bond of Charity is on this side strengthened by a circumstance, which in this case Master Caluin accounts very material. For I assure myself, that in the most Congregations of this Kingdom, where one will be offended with kneeling, ten at the least will be offended with sitting. If those who are irregular, would lay by singularity, and teach their followers Saint Augustine's direction (which also agrees with S. Paul's) for preventing of scandal: 
Aug. in Psal. 30. 1. Cor. 13.5. P. Mar. epist ad. Hooper. Cal. Instit. 4.10.32.  Have no evil conceit of thy brother. If they would admonish them that these things are indifferent, as P. Martyr exhorts, and Caluin also requires faithful Pastors to do: Nay, if they would not teach them to be uncharitable in censuring rashly and sinisterly the constitutions of the Church, and the actions of their brethren; these scandals would easily be prevented and removed. In the mean time this should be every Christians resolution, If others will be offended with me for doing that which in itself is indifferent, and being enjoined by lawful authority, is in some sort necessary, I will pity them, but not run into the like error with them.  
And thirdly, for the crime of Idolatry imputed to those that kneel in the act of receiving, there can be nothing more absurd. For we neither worship any imaginary Deity in stead of God, or worship God in any Image, 
As Zanch. describes Idolatry.  nor do we give religious worship to any creature existing by nature or Art, either simply or respectively, which are the grossest kinds of Idolatry. 
Indelatus cultus, as the School men speak.  Neither is this our worship which we tender to God, unfit for his Majesty, or unbeseeming the holy action in hand. For if the children of Israel, upon report of their approaching deliverance from their corporal thraldom, by the ministry of Moses, 
Exo. 4.31.  bowed down and worshipped; shall not we (when we receive an excellent pledge of our spiritual deliverance, by the Death and Passion of jesus Christ,) humble ourselves, and upon our knees offer up the sacrifice of praise and thanksgiving?  
Thus the gesture of kneeling, being most consonant to comeliness and order, of itself not scandalous, and neither of itself, nor by our abuse idolatrous, but only orderly and pious, & consequently tending to edification, and to the glory of God; It is not contrary to those Apostolical rules, whereby things indifferent are to be guided and warranted.  
Now having showed that the Scriptures yield neither particular precept, prohibition or precedent, concerning any gesture in the act of receiving, so that the ordering of that circumstance is left to the disposition of the Church; and that the Church in appointing kneeling, hath not transgressed against the general rules of Scripture, concerning things indifferent; It followeth directly, that the gesture of kneeling, being in it own nature indifferent, and lawfully enjoined by the Church, every one that life's under the government of that Church, 
Quod neque contra fidem neque contra bonos mores iniungitur, etc. Aug. ep. 118. cap. 2.  is bound to submit himself unto it.  
Saint Austin saith, That which is enjoined, being neither against faith nor good manners, is to be accounted indifferent, and to be observed in respect of their society amongst whom we live.  
Reformed Churches do acknowledge, 
Thes. Bel. 3. Ger. Art. 6.  that Things of themselves indifferent, being enjoined, do in some sort change their nature.  
And Master Beza saith expressly, 
Adiaphora. quando praecipiuntur, etc. Bez. epi. 24.  that Things indifferent, when they are commanded, are after a sort necessary.  
Many such Positions might be alleged forth of the best both ancient and modern Writers, neither are their reasons less forcible, than their assertions are clear. 
Horribilem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ecclesia pareret. D.P. Paraeus in Rom. 14.5. Quantum rixarum semen futura est earum rerum confusio. Calu. Jnstit. lib. 4. cap. 10. sec. 32.   
D. Paraeus saith, If men should be suffered in matters indifferent to do what every one list, it would bring forth horrible disorder in the Church.  
And Master Caluin saith as truly, that confusion in the use of such things, must needs be the seed of exceeding great contentions, whilst it should be lawful for every one to do what he list.  

Sect. 31.  And in that very Chapter he reproves those, who either arrogantly reject, or negligently omit such ceremonies as have been ordained by the Church.  
Therefore as it was an excellent work of God in the Creation, to remove that strife which made a Tohu and a Bohu in the works of nature: 
Hanc. litem Deus & melior natura diremit.  so is it an excellent work of God's servants, who have the hand of authority to reform the like deformity and confusion in the works of Grace.  
To conclude, if the Church may upon so good ground of reason dispose of things indifferent, what reason hath any one forth of a private spirit to oppose or despise her authority? If a child disobeying his natural mother in a matter indifferent, do sin against God, how can they clear themselves from guiltiness, who disobey their spiritual Mother, which hath brought them forth unto Christ, and nourished them with the sincere milk of the Word, and with the spiritual food of the blessed Sacrament? And I wish every one that fears God unfeignedly, to ponder these things seriously.  
It is thought very severe, that the Canons of our Church do enjoin all so strictly to kneel, and lay the Censure of suspension upon the Minister, who shall deliver the Sacrament to them that do not. Fare be it from me to exasperate or animate authority in any strict course against irregularity, 
 ad religionis ac disciplinae simul capita iuraretur. Both the Ministers & people were sworn both to their doctrine and discipline. Beza in vita Caluin.  I will leave that to their wisdoms who have place of government. But those that do challenge our Church of severity, let me entreat them to cast their eyes upon the Church of Geneva, and there they shall find fare greater strictness & severity, (than our Church doth practise) in th' enforcing of their Constitutions. And I would propose this to their due considerations; If the power of Church-government were in their hands, whether they would permit any to execute the office of a Minister, who would deliver the Sacrament to them that kneel? And in those Congregations that stand, whether they would admit any to the Sacrament that should sit? I assure myself they would not. Why then should the restraint of that exorbitancy seem severe in others, which themselves would practise? Yea, should a famous Church in her many worthy members give place to a few private persons?  
Having briefly given reason for the gesture of Kneeling in the act of receiving, it remains in the next place, that I answer some arguments that oppose it, 
a In a book entitled, A dispute upon the question of kneeling in the act of receiving the Sacramental bread and wine.  which (for any thing I know) remain yet unanswered 
b Haec enim mea responsio longè ante responsiones Reverend. Episcoporu●● Reffens. & Ces●●ens. exarata f●it. .  
There are three arguments which have great resemblance both in the proposition and prosecution of them. The first is this, 
c I deny the Antecedent.  Kneeling suits not with the person of a coheyre, therefore it is unlawful. And why doth it not? Answer is made, that kneeling is a carriage whereby we acknowledge ourselves to be in a condition of inferiority and disfellowship with Christ: 
Disput. pa. 7. Disput. pa. The like is pag. 30. Here I deny the Argument.  whereas sitting is such a position of body, as argueth not subjection and humility, but rather equality and familiarity, therefore kneeling suits not with the person of a coheyre. Here are in my understanding, strange positions and reasons against kneeling. I should rather have reasoned quite contrary, thus; We are in a condition of inferiority and disfellowship with Christ, we own subjection and humility to Christ, therefore we should kneel rather than sit at receiving of the Sacrament.  
It is true: we are coheyres with Christ, yet this imports not any equality. Christ is the Son of God by nature, we by adoption and grace: 
Ambrose. Heb. 6.17.  Christ is heir ex propria dignitate, two ex promissione. Heaven is his by an eternal right, our inheritance is his purchase; 
Hab. 1.2.  he is the heir of all things, happy are we if we can obtain the meanest mansions in the Kingdom of heaven. 
joh. 14.2.  Which way soever we consider Christ, either in his person, actions, or offices, we shall find him fare our superior, and consequently ourselves in a condition of inferiority with him. Yea do we not acknowledge him to be the head of his whole Church? 
Ephe. 5. ●●. 23.  and that not only as it receives from him sense and motion in the course of Christianity, but as it owes him subjection also, in regard of his so●eraignty. 
Aug. in ●sal. 29.  And if the natural head be the most noble of all the parts, how exeellent then is he who is the Head of the ●hole Church?  
It is true that Christ hath advanced our nature by his Incarnation & Passion: but that must rather humble us, than so puff us up, that we should account ourselves his fellows.  
And lest the white feathers of our adoption might Swanlike make us ●well, yet the black feet of our manifold corruptions may justly deject us. The greater favours and honours Christ affords us, the more it becomes us to be humble.  
Thus the blessed Virgin, 
Luk. 1.28.29.  when the Angel delivered that honourable Ambassage from the GOD of heaven, was not lifted up in pride, but answered in an humble fashion, Behold the handmaid of the Lord. And john the Baptist, who had the honour to be the instrument of our Saviour's inauguration at his Baptism, 
Luk. 3.16.  how humbly doth he acknowledge: His  latched I am not worthy to unloose! So, if Christ shall vouchsafe to esteem us his servants, (as the prodigal son entreated his father) we are blessed and happy, though we do not account ourselves his fellows. 
Luk. 15.19. Phil. 2.6.  It was no robbery in Christ to be equal to God, but it is no less than Luciferian pride in us, to make ourselves equal to Christ.  
Ob. But when we come to the Sacrament, 
Disp. pa. 10.  we are to act the persons of coheyres, so that this humble deportment cannot then become us.  
Resp. Yes surely, very well. Our Christian duties must not be like Pharaohs kine that ate up one another, but like the Cherubins that looked one upon another, and both to the Mercy-seat. Many virtues, though different in themselves, are so entwined, that they consort very w●ll in the same action, as St. Austin hath observed in the Centurion, and the Publican, 
Luke 19 Mat. 8. Aug. ep. 118. cap. 3. And it is said that the devout women departed from the Sepulchre with fear and great joy. Mat. 28.8. Rom. 8.15.  one receiving Christ with much joy, the other with great humility; Ambo saluatorem honorificantes diverso, & quasi contrario modo; Each of them honouring our Saviour in a diverse, and as it were a contrary manner. And do we not act the persons of coheyres when we pray? for we speak familiarly to God as to our Father: yea, it is the spirit of Adoption that makes us cry Abba Father, at those times when upon our knees we become humble petitioners to our gracious God for his favours. Thus joy, humility, and confidence ma● all concur in the very same act: yea, what duty is exempted fr●m humility, which must balance all our actions? When we hear the Word of God, we must bring trembling souls; 
Esa. 66.5.  when we pray, it becomes us well to prostrate ourselves before the Thr●ne of Grace. And will not the like humble demeanour become us when we come to the Table of the Lord? yes, & to confess there upon our knees, 
As it is in the Communion book.  That we are not worthy to gather up the crumbs that are under his Table.  
Again, it is disputed that kneeling crosseth the assurance of our coheirship with Christ, 
I deny the Antecedent.  and therefore it is unlawful.  
Resp. That this proposition is untrue, I appeal to the experience of thousands, who do humbly kneel at the receiving of the Sacrament. For myself, I have received it diversely, 
According to St. Ambrose direction. Aug. epi. 86. & epi. 118. cap. 2.  as the practice of the present congregations have given occasion, and I thank God comfortably. Yet have I received it with as much fruit and comfort when I kneeled, as when I used other gestures. And I am confident that those who use to receive it sitting, do gain no more assurance of their Coheirship, than those who receive it kneeling.  
But let us examine the reasons of this position, the first whereof is this: It directeth our hearts to an apprehension of disfellowship with Christ in our future estate of glory represented at the Lords Table, 
I deny the consequence of this reason.  by reason that it convinceth the performers thereof to be of an inferior, and unfellow-like condition with Christ: Ergo, it crosseth our assurance, and therefore it is unlawful.  
To this I answer, that there is great difference between our Coheyrship, and equality of fellowship with Christ. For though we be now Coheyres with Christ through hope; 
Tit. 3.7.  yet do we challenge no fellowship of equality with him, but acknowledge our due subjection to him, as our Lord.  
And when we shall hereafter be in actual and real possession of our inheritance, I hope Christ shall challenge that privilege, 
Gen. 42.40.  In the King's throne I will be above thee, yea fare above all principality, and might, and domination, etc. 
Ephe. 1.20.  So that if kneeling be a bar to our equality & fellowship (as well it may) yet is it not any hindrance to the apprehension of our Coheyreship with Christ, which is assured to us of our blessed Saviour by participation of the blessed Sacrament, without consideration, intention, or institution of any gesture. For it is a groundless conceit, to hold that Christ intended the gesture of sitting as a means to give assurance of our coheyrship; and it crosseth their opinions who will have no gesture, or other ceremony in the service of God to be significant.  
Another reason why kneeling hinders the assurance of our Coheyreship, is this, 
* It doth not.  Because it diverteth our hearts from meditating on the death of Christ; for we cannot at the same time meditate and tender to God a worthy sacrifice of prayer. 
This proposition is not true. Dispute pag. 20.   
I answer, that these are not such opposite employments (as they are called) that they cannot stand together. For, if intention and prayer may concur, yea ought not to be separated, why may not meditation also which hath grea● affinity with the same? Yea such correspondence there is, (rather than opposition) between meditation and prayer, that they are both comprehended in one Hebrew word. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Goe 24.63 some translate, to meditate, some to pray.  And surely it seems strange to me, it should be held impossible, that at the same instant a man should meditate upon the benefits of Christ's Passion, and pray that he may have an interest therein and benefit thereby.  
A third argument to prove kneeling unlawful in the act of receiving is, for That 
* This proposition is not true.  it doth debar us from partaking with Christ of the privileges and prerogatives of this Table, 
a The argument employed in these words is bad.  because it debarreth us from social admittance and entertainment, 
b This argument is worse.  in regard we are not at that time and act, of an equal and fellowlike condition with Christ at his Table 
c Dispute page 30. .  
For answer to this: First I may truly say, that this reason is grounded upon pride, and hath affinity with the former, which suppose, that we can neither be guests, nor Coheyres with Christ, except we make ourselves his equals But irregularity had need to reconcile itself, before it impugn the constitutions of our Church. For this argument, which by no means will admit the Lords Supper to have resemblance with a running banquet, condemns the manner of administering in diverse irregular congregations, where the Sacrament is received standing. Yea it requires things impossible; namely, that this be a set banquet of the greatest solemnity, 
Disput. pa. 26.  with guests sitting thereat. For how can this be performed with any such solemnity, where a thousand are to receive in a morning? Together at one time they cannot, because it is impossible to have a table to receive them all, neither can they do it successively, except they shall sit down and step up again presently, and that hath small show of solemnity in it.  
Secondly, I answer, that civil Tables yields not these supposed privileges, and prerogatives of an equal and fellowlike condition to every Guest. ●f a poor man were invited to a Nobleman's Table, would not an humble carriage beseem him? And could he, without gross presumption, entertain a thought of equality, and fellowlike condition with the Inuitant? Yet must we, poor wretches, by this manner of reasoning, hold ourselves wronged and debased, except upon our entertainment at Christ's Table, we assume presumptuous thoughts of an equal and fellowlike condition with him the King of Kings.  
Thirdly, it is considerable, that this holy Table and Banquet do differ from others which are merely civil, neither do they yield us those privileges that the civil do.  
At civil banquets, being at Table with men of worth, it is civility to put on our hats, but not seemly to do so at this holy Banquet.  
Again, when we are at a civil table, it is a common liberty and privilege, for a Guest to take meat, and carve to himself (an action of more moment than a Gesture:) but it is not so at this holy Table, where every man must receive, only what is delivered to him by the hand of another: neither may he refuse to take and eat what is delivered him; which comes too short of that liberty we have at a civil table.  
And whereas this social sitting is urged, as an essential privilege of the Lords Table, it may seem strange, that till of late it was never so esteemed, nor held so much as any whit material. For whereas we find plain precedents 
a As namely for kneeling: Chrys. ad Popu. Antioch. ho. 61. Ambros. de Spiri. & li. 3.12. Aug. in Psal. 98.5. And the Disputer produceth testimonies for the gesture of standing.  in the ancient Writers for practice of other Gestures, I suppose it would be a troublesome task, to find amongst them any one evident Record for the Gesture of Sitting at the Sacrament.  
Fourthly, kneeling is affirmed to be, 
All these three Propositions are denied.  1. Repugnant to the Law of Nature. 2. because it is repugnant to Decency: 3. being no gesture for a Table of repast, and therefore is unlawful.  
For answer whereunto I might first distinguish between a civil and a sacred Table, and show that they require not correspondence of all comportments, as before I shown. But it is observable, that Nature hath not prescribed any such particular Table-gesture, as Sitting, Standing, or kneeling, at our meat. We know that the Muscovites neither have any Table, nor do sit at their meat, as we do. And we read that the jews leaned, so that their Gesture was nearer Lying, 
Posset hod●e id videri purum decorum, Caluin in joh. 13.63.  then Sitting. Now these Gestures, in our conceits, seem very indecent (as M. Caluin hath observed concerning the Gesture of the jews) because they are dissonant from ours: Yet fare be it from us to say they are repugnant to the Law of Nature; for so we should tax our Saviour and his servants for that they could not justify. Neither may we fitly say these Gestures are indecent, except we be content that they shall likewise censure ours, which no doubt seem so to them. And if it were granted, that kneeling at a table of common Repast, were in all men's judgements indecent, yet can it not be so concluded for our kneeling at the Lords Table, where we are to esteem ourselves rather Beggars than Benchers. 
Qui nisi quod ipsi faciunt, nihii rectum aestimant.  But there are some (as St. Austin saith) who think nothing good but what they do themselves. If the more general judgement and practice of men, both wise, learned, and religious, might prevail, I assure myself, the Gesture of Kneeling would be accounted Decent; and the best reason that can be given to the contrary is, that they which writ against it, do not think it so.  
But for the further clearing of this point, we must understand, that the Law of Nature is taken properly and improperly; properly, 
Zanch. de Lege Dei, The. 7  as it is Dictamen rationis, that which Nature doth dictate to all Nations: improperly, as it is a custom of some particular Country.  

1. Cor. 11.14.  As for instance, the Apostle condemneth mens wearing of long hair, as a thing repugnant to Nature; not because it was against the general Law or Rule of Nature: for the French, Germans, Romans, English, and diverse other Nations, as their Writings and Monuments do witness, have used in sundry ages to wear long hair; yea, the Spartans' especially, because it is an ornament of little charge: but because Custom, 
Ornamentum minimo suspendio. Pluto. in Apotheg.  which is another Nature, had made it as it were natural for the Corinthians to wear it short, the Apostle doth condemn them for violating the same. And so, Custom having amongst us made that Gesture, which was of itself indifferent, the most solemn and seemly Gesture at the Lords Table, those that impugn and condemn the same, come under the Apostles censure, & dispute against themselves.  
Again it is disputed, 
I deny the Antecedent  that kneeling is a private worship during the time and act of the public: ergo, it is unlawful. And why is it a private worship? Because it presents a worship wherein the Congregation doth not jointly partake; for they are not appointed to kneel, when the Receiver doth kneel.  
I answer; 1. This Argument condemns directly those Congregations where the Sacrament is received Standing: For whilst some do stand at the Table, others sit in remote places, and are not appointed to stand when the Receivers stand: So that the Congregation not partaking with them in the act of Standing, they present a private worship.  
2. It condemns diverse Congregations where the Sacrament is received either Sitting or standing. For in those Churches wherein I have seen most preciseness, in the time of the celebration of the Sacrament, whilst some are receiving, others are employed, either in singing of Psalms, or hearing some Scripture read. Now these actions, of singing and reading the Scriptures, are more dissonant from meditation, than prayer is: and therefore if the one be unlawful, the other must needs be so. But thus, men forth of their inconsideration and disposition to contend, care not whom they wound in defence of their own conceits.  
Yea, this condemns all Congregations in the world, upon a ground of impossibility; For it is usual that some one, or few, are receiving whilst others are not (which cannot possibly be otherwise, except there were as many to deliver the Sacrament, as there are to receive it at the same instant:) So that the Congregation doth not, in your account, jointly partake in presenting the same worship, except you will say that bare meditation upon the Sacrament is the same that actual receiving is, and so shake hands with the Papists, 
Bellar. de Missa, lib. 2. cap. 9 Rhem. Annot. in 1. Cor. 11.24.  that hold the spiritual communicating effectual to make the Communion public. Now if this actual receiving by some particular persons, being a substantial action, do not cross the public worship, but may have concurrence with it: How much less can a circumstantial gesture of a particular person do it? Actions that have such affinity, may concur in the same worship, without opposition of public and private.  
Lastly, I may truly say, that this Argument is a mere Paradox, which, to avoid kneeling, excludes praying: Insomuch that if a Communicant, during the time of public administration, and after he hath received the Sacrament, do but beseech God to bless the same unto him, that it may be a means to strengthen his faith, to help him in the act of mortification, and building of him up in grace, by this reason he shall sin against God; than which, what can be more absurd & senseless?  
To kneel at the Sacrament, is to leave the imitable practice of Christ and his Apostles, 
I deny both parts of the Argument.  and in lieu thereof to observe a worse: therefore it is unlawful.  
Resp. In this Argument two things are to be considered. First, whether we vary from the practice of Christ: and this I confidently deny; neither shall it be possible for any man, forth of the Scriptures, to prove directly what gesture Christ used at the institution of the Supper.  
Secondly, if it were granted, that our Saviour, and his servants the Apostles did celebrate and receive it Sitting: Yet are not we necessarily tied to imitate them therein.  
It is truly said, 
Dispute p. 47.  that to restrain our imitation of Christ and his Apostles, to every particular circumstance of their carriage, were against common sense. And howsoever in Moral actions we ought to follow Christ in matter of substance, yet are we not always so in respect of circumstance, especially where there is no Precept. Now that the Gesture is not of the substance of the Sacrament, it is clearly evicted, in that neither the Evangelists, nor the Apostle, doth once mention it: For who dares affirm that any substantial matter is omitted by them, who have handled the doctrine of the Sacrament most excellently and exactly? 
Mal. 5.1. Mark. 4.1. Luk. 4.29. john 5.2. Aug. serm. Domini in Mon. li. 1.  But to make this more evident by an instance. It was our Saviour's custom to preach Sitting, as all the Evangelists do show, and S. Austin gives reason for it; namely, because it doth very well sort with the dignity of a Teacher: yet the most precise do not imitate him therein, but use to stand when they preach, though the people sit. Now (supposing that Christ sat at the institution of the Supper) if the general practice in the one doth not tie us to imitation: how can one individual act do it in the other?  
So that albeit we should grant, that our Saviour and his Apostles did celebrate and receive the Sacrament sitting: yet both by the Positions and practice of them who are our Opposites, we are in this matter of circumstance freed from necessity of imitation. Yea, if Sitting had been Christ's gesture, and we bound to imitation, how durst the ancient Churches, and diverse modern Congregations make Standing their usual Gesture in celebrating the Sacrament: as you do write of the one, and experience shows of the other?  
The seventh Argument: Kneeling in the Act of receiving, 
I deny this Proposition  is a bowing down before a consecrated creature, forth of a religious and reverend respect of it, and so is against the second commandment, and consequently is unlawful.  
I answer, that kneeling at the Communion is no breach of the second Commandment. It will be evident, if we consider the branches of the commandment, which are two. The first, that we make not any graved Image to ourselves, that is, of our own heads, 
●●a Zanch de Redem●.  or, as Tertullian saith, 
Nis● & ●●bi Deus iusseri● Tertul. de●●alat cap. 5. It is ●ignum ●iuinitus institutum. Aug. de doct Cor. li. 2. c. 9 1. Cor. 11.3.5.  Except God command us. Now the Sacrament, and Elements in the Sacrament, are no humane invention, but God's sacred Ordinance, as it were a Crucifix, which Christ himself hath commanded, and left to perpetuate the remembrance of his death till his coming to judgement, and therefore we offend not against the first branch.  
The second branch of the commandment forbids the bowing down to an Image, which imports the giving of religious worship to any creature: and this we utterly disclaim; for albeit we kneel at the Sacrament, yet we do not kneel to the Sacrament, but to God the Author of the Sacrament, And this may appear to any, who love's not to be contentious; for that in the act of receiving only, and not of beholding the Sacrament, we do kneel. It is confessed, 
Dispute p. 66.  by way of approbation, that the ancient Fathers carried a very reverend regard to the Bread and Wine of ●he Lords Supper, and had a reverend conceit of them. And so do we likewise reverence the Sacrament, as an excellent Ordinance of almighty God, yet is not that the cause we kneel: but the Majesty of our God, to whom at that instant we pray; and the mercy of our God, who vouchsafeth us this great blessing, causeth us to humble ourselves. And if we receive upon our knees temporal favours at the hands of mortal Princes, how much more will it become us to receive this inestimable spiritual favour from the hands of the Immortal God, with all submission and reverence?  
If the worship at our receiving, did determine in the Sacrament, or were transient by it to God; As the Romanists diversely hold concerning the worship of their Images, 
Bellar. de Jmag. sanct. li. 2. ca 20.21.  than would we not justify our action. But forasmuch as it is tendered immediately to God, there is no just cause of condemning our practice. For we give to the Sacrament that which belongs to the Sacrament; namely, a reverend estimation: and to God, that which belongs to God, that is, humble adoration.  
This Argument used in the Dispute, is like Bellarmine, 
Bell. de Beatitud. sanct. li. 1. cap. 13.  to prove the adoring of creatures: For whereas it is said in the 99 Psalm the 5. verse, Fall done before his footstool, the Cardinal would infer, that the Ark was adored. And thus our disputants, because we kneel before the Sacrament, do conclude that we kneel to the Sacrament.  
But indeed, as the four and twenty Elders falling down to him that sat on the Throne, though they fell down before the Throne, did not worship the Throne, 
Reu. 4.10.  but him that life's for ever: So we, when we kneel before the Sacrament, at the receiving of it, do not kneel to the Sacrament, but to Christ the Author of the Sacrament, 
Rom. 9.5.  who is God blessed for ever.  
The eighth Argument is this: It was brought in by that Antichrist of Rome, 
I deny both parts of this Argument.  for the worship of his Breaden god, therefore it cannot lawfully be entertained by the true Professors of the Gospel.  
For answer to which, I deny both parts of the Argument. Concerning the Antecedent, it hath two branches, and neither sound: the one, that Kneeling was brought in by that Antichrist of Rome; the other, that it was brought in for the worship of his Breaden god.  
Now to the first. I demand what Antichrist that was who brought in Kneeling at the Sacrament? 
As the Admonition to the Parliament: and others.  Some there are, who peremptorily affirm that it was Honorius the third. But that is not true: For albeit Honorius made a Decree for the adoring of the Sacrament, at the time of Elevation; yet we find not one syllable to prove that he decreed any Gesture for the time and act of participation. Yea, 
Disp. pa. 81.  it is confidently affirmed by him who wrote the Dispute, that Kneeling in the Act of Receiving, was not brought in by Honorius.  
Now if you demand, by whom was it then brought in: silence, or ignorance must be the answer. But me thinks, such a confident assertion, that both crosseth the practice, and troubleth the peace of the Church, should have some direct and positive proof, & not depend upon probability. In stead whereof there is this reason given; We find neither decree nor practice of kneeling, till after the time of Honorius: therefore it is not like, that either he, or any before him brought it in. But if that reason be good, than I may conclude that it was neither decreed by Honorius, nor any other Bishop of Rome following, because we find no decree thereof upon record.  
It is further affirmed, that sitting was the gesture in the act of receiving in the time of the institution, and diverse years after; and then standing, from about the year one hundred and fifty, to the year one thousand two hundred and twenty and upward.  
I answer, that concerning the gesture used by Christ in the institution, I have already spoken, and now I will very briefly examine the testimonies inferred for proof of the ages succeeding.  
Where first justin Martyr saith, 
Apal. 2. ad Antonin.  After the Pastor's exhortation upon the Sundays, we all rise up and pray, and afterward the Sacrament is delivered to every one.  
Now saith the Dispute, If the people had kneeled in the time of receiving, he would as well have she wed that, as the other practices in praying and hearing the Word of God. For answer whereunto might not I say, If the people had stood or sat in the time of receiving, would he not as well have showed that, as the other practices in praying and hearing the Word? But further, I say, had that Father esteemed the gesture at the Sacrament a thing so material, as you account it, doubtless he would have showed their practice, but because he did not so esteem it, he did not at all mention it. For whereas it is said, We will rise up and pray: that rising up from their seats, might be as well to kneel as to stand.  
Clemens Alexandrinus saith, that when some have divided the Sacrament, 
Strom. lib. 2. Eius partem sumere.  they suffer every one of the people to take his part. Now how could they take their parts without being reached to them, except they stood or sat at the Table?  
To this I might answer, that sumere partem, to take his part, doth not necessarily import an immediate taking without delivering. And further, if it be granted, that in the Church of Alexandria they stood at the Table and took the Sacrament themselves; yet it is evident by that place in justin Martyr before mentioned, and likewise by Tertullian, 
Tertul. de Cor. milit. cap 3. de manu praefidentium.  & others, that in other Churches the Sacrament was delivered to the people by the hands of their Pastors, which might be done without sitting or standing at the Table.  

Euseb hist. Eccl. 2.17.  For the age 300. Eusebius is alleged, to prove sitting at the Communion, from a comparison of the Christians with the Philosophers, mentioned in Philo judaeus. The indirectness of which collection I might easily show, were it material. But what need I do it, when as the Disputers Proposition, pag. 93. confutes it? 
a And why do you urge sitting then so eagerly?  For there he affirmeth, that standing was the usual gesture from the year 150. to the year 1220.  
For the year 400. chrysostom is cited, who saith, 
In apist. ad Eph. hom. 3.  Frustra stamus ad altar, In vain we stand at the Altar. But what is that to the people's gesture in receiving? For chrysostom speaks only of the Ministers gesture in the time of Divine service & Sacrament, at which the people were not present; & therefore there is no mention of their gesture.  
It is said in the Dispute, If Gregory and many more Fathers and Doctors, 
Page 82.  should in their writings mention, that Gorgonia, and sundry others, prostrated themselves on their knees in the act of partaking at the Lords Table, the same is no disadvantage to the present question. The reason intended is, because such (though many) particulars do not show the general practice of the Church. And may not I use the same words concerning Dionysius in Eusebius, and Clemens Alexandrinus in his Stromats'? Can that which they writ of some particular Church, show the practice of the universal?  
Lastly, the custom and constitutions of the Church are urged 
a Yet Danaeus in orat. Dom. par. 2. cap. 4. hath this exception, Nisi cum caena domini celebraretur: except when the Lords Supper was celebrated. In which words he in●imateth they used to pray kneeling. De oratione Dominica. , which from the second age of the Church, to the year 1220. forbade kneeling at prayers, on every Lord's Day; for if kneeling at prayers was removed, it cannot be imagined that kneeling at the Sacrament should be allowed. Now to prove that kneeling at prayers was removed generally on the Lord's Day, diverse Fathers and Counsels are inferred, yet some of them impertinently, some of them inconsiderately; impertinently (that I say not cunningly) as namely Cyprian, Stamus ad orationem, We stand at prayer; as though this had been the only gesture, whereas he saith, Quando stamus ad orationem, When we stand at prayer, without reference to time or place. 
In Col. 4. For he saith, Cum stamus, whereas the Dispute leaves out cum, as it did quando in Cyprian. Eras. praes. ad lib. Cocus in Censura.  And the like may be said of Anselme cited after the same manner.  
Again, inconsiderately, as that of Basil, de spiritu soncto, cap. 27. For not only Erasmus sufficiently, but M. Cook abundantly hath showed, that this book of Basils, or at least the later part of it (whereof this 27. chapter is a part) is a mere counterfeit.  
Concerning the testimonies of Tertullian, and the Council of Nice, they indeed seem to testify this practice of praying standing on the Lord's Day. But yet that this was not a universal practice, it may appear by St. Augustine's addubitation, who epist. 119. saith, 
Epist. 119. cap. 7.   autem stantes in illis diebus & omnibus dominicis oremus, utrum ubique seruetur ignoro: That we pray standing on those and every Lord's Day, whether it be every where observed I do not know. And more evidently by Chrysostom's relation of the Church's practice in those parts, 
As appears by the book of common prayer.  which accords directly with ours at this day. Before the celebration of the Sacrament (saith he) Prayers are made in general for all people; and after that those who do not communicate, are dismissed, another prayer is begun, 
Omnes humi peraeque iacemus, omnes peraeque consurgimus. Chrys. in 2. Cor. hom. 18.  wherein we all (not stand, but) cast ourselves down in prayer together, and rise up together. By these testimonies it is evident, that kneeling at prayer was not generally removed every Lord's Day, and consequently the foundation of this Argument doth fail. Again, the inference, if the Antecedent were granted, is not good, They did not kneel upon the Lord's Day at prayer, Ergo, not at the Sacrament.  
Thus we see, that what hath been urged and alleged, doth not prove the first branch of the Antecedent, namely, That kneeling in the act of receiving, was brought in by that Antichrist of Rome, and therefore much less can the second be proved, videlitet, that it was brought in for worship of a Breaden god. For, as we find no footing concerning the Author, so much less concerning that end.  
Now as the Antecedent is uncertain, so is the Argument unsound. Some Antichristian Bishop brought in kneeling in the act of receiving: or thus, it hath been abused to Idolatry by some Antichristan Bishop, therefore it is unlawful. A man might as well reason thus: 
Macrob. Satur. lib. 3. c. 6.  It was proper and peculiar to the sacrifices of Hercules, that the Heathen did celebrate them sitting, therefore it is not lawful for Christians to celebrate this Eucharistical sacrifice of the Lords Supper so. The unclean spirit said to our Saviour, 
Mark. 1.24.  Thou art the Holy one of God; and the spirit of divination by the Damsel concerning Paul and Silas: 
Acts 16.17.  These men are the servants of God, (yea, and this they spoke to evil ends) therefore we may not say so. Yea, if this argument be good, we must remove fire from our houses, the Sun out of the heavens, bells out of steeples, fonts out of Churches, Churches out of the world; because the Chaldeans abused the one, the Persians the other, and the Papists the rest. The places of Scripture cited for proof of the argument, are very impertinent. Some which have a particular reference, are made too general, as that in Leviticus. For whereas it is said, 
Leu 18.3, 4.  After the doings of the land of Egypt, and the land of Canaan, you shall not do, that hath relation to those sins of uncleanness which are mentioned in the same Chapter. And the same being general, can no more abide the light then this. After the manner of the Pagans and Padists shall you not do: But the Pagans & Papists do kneel in prayer: therefore you shall kneel in prayer. Or rather thus, the Papists and Pagans do kneel to their Idols, therefore Professors of the Gospel may not kneel to God. For so indeed it is inferred, because the Papists in the act of receiving do kneel to the bread, therefore we in the same act may not kneel to God.  
The other places require the defacing of Images & Idols, 
Deut. 12.2, 4. Esa. 27.9, 30, 22.  but what is that to kneeling? For there is great difference between that which in itself is lawful, and that which is unlawful, as their Idols were which represented false gods; between a permanent substance, & a transient action; between that which may have good use, and that which cannot.  
If Antichrist have stained this gesture by his Idolatry, shall Christians therefore, having purged it, be debarred of their lawful interest therein? Or rather as the Israelite having taken in war a woman amongst the enemies, when he had shaved her head, & paired her nails, might take her home as his own: may not the Church of God take this gesture, being pared and purged from Romish corruption, and apply it to the service of God?  
Master Cartwright tells us, that, 
Epistle to the Church of England.  If amongst the Romish filth we find any good thing, that we willingly receive, not as theirs, but as the jews did the holy Ark from the Philistines. For (saith he) herein it is true that is said, The sheep must not lay down her fell, because she sees the wolf sometimes clothed with it. St. Austin shows that we may lawfully use the water of fountains and woods of the forests, which by Pagans have been dedicated to their Idols, Epist. 154. S. Paul hath taught us, 
1. Cor. 10.25, 27.  that it is lawful to eat that meat which hath been sacrificed to Idols: and may we not use that gesture that hath been abused to Idolatry?  
But it is objected, that this gesture can never be purged. And to this purpose are urged the positions of sundry learned men, 
As Caluin, Bucer, Petrr Martyr, Beza B●sh. jewel, etc.  who would that all things which have appearance of Popery be banished, and the same is confirmed by the practice of diverse godly men in the like case.  
To which I answer first, that this position is absurd, and goes a note above Ela, which will admit no possibility of purging any ceremonies corrupted in the Church of 
a For corruption & abuse being only accidental, may be removed, salua substantia.  Rome.  
Far fall Master Robinson, yet a resolute separatist, who saith; We do acknowledge in it (meaning in the Church of England) many excellent truths of Doctrine, which we also teach, and many Christian ordinances which we also practise, 
b In his book against Master Bernard, p. 16.  being purged from the pollution of Antichrist.  
Again I say, that if the authority, positions, & practice of men excellent for learning, venerable for antiquity, admirable for sanctity, being urged for some of our Ceremonies, be rejected by you; what reason have you to press us with the opinions of a few particular men of later times, and inferior quality?  
3. I might oppose to these few you mention, many even of late times nothing inferior to them, who descent from them in these opinions. 
Diuèrsa est temporum ratio, saith Beza, confess. ca 5. sect. 16.   
4. Though the present times wherein those men wrote (Popery being as yet newly banished, & the Gospel planted) might give occasion of vehement opposition; y●t is there not the like cause now. The Chirurgeon deals otherwise with a foul sore, and a wound that is come to agglutination.  
5. I may say truly of these good men, as Basil speaks of Gregory Neocaesariensis, 
Non dogmaticè sed contentios●. Bafil. epist. 64.  that they wrote some time's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; their zeal against Popery, carrying them further than in strictness their judgements went. And that they did so in the rejecting of this and some other ceremonies, 
Caluin hath many things to this purpose, Instit. l. 4. c. 10. & in diverse of his Epistles. Bucer epist. ad Hooper. Et fimilia habet in alijs epistolis.  may appear by their other writings, when they wrote calmly and purposely concerning the same. I will only give a taste.  
Bucer saith, that to make a Rite Antichristian, it is not in any of God's creatures, in any garment, in any figure or colour, but in the mind and profession of those which abuse them.  

Beza epi. 12.  Beza saith of this very gesture, Geniculatio speciem habet piae venerationis, etc. This bowing of the Knee hath a kind of godly reverence, and therefore it might heretofore be used to good purpose.  
Bishop jewel saith, 
Against Hard. Artic. 1. disp. 8.  I grant that sitting, standing, and other like ceremonies in the holy ministration, are left to the discretion of the Church.  
Yea Master Cartwright acknowledgeth again and again, 
In his first reply page 131. 132.  That sitting is not necessary; and though he say that kneeling is dangerous; yet he saith not that it is unlawful.  
P. Martyr saith in general, 
P. Mart. epi. ad ep. Hooper.  I cannot be persuaded, the wickedness of the Pope to be such, that whatsoever he toucheth, must thereupon be polluted, that afterwards it may not be of use to the godly.  
And concerning this matter in particular he saith elsewhere, 
P. Mart. Loc. Com. Cla●. 2.  It is no matter of difference, whether we receive the Sacrament, sitting, standing or kneeling, so that Christ's institution be preferred, & occasion of superstition removed.  
And surely those are bad Surgeons, that have no other means of cure, but only by the saw and the cautery.  
Again, to the positions of these men they add the fact of Hezekiah, who did not seek to purge, but broke in pieces the brazen Serpent; and the practice of our Saviour Christ, who held it not sufficient by doctrine to speak against the jewish washings, and so to use them to another end, but refused that custom wholly.  
Hereunto I answer first, Particular facts, even of worthy men, do not tie us necessarily to imitation. Moses proceeded fare against the Israelites Idolatry, 
Exo. 32.20  when he took the golden calf, burned it in the fire, and ground it to powder, strew it upon the waters, and made them to drink of it. What, have others sinned that have not done the like?  
Again, there is great difference between the brazen serpent, and kneeling at the Communion, both in their nature and use. In their nature, the one being a transient action, the other a permanent substance, and consequently more apt to be abused to Idolatry. In their use: for the virtue of cure being vanished, the brazen serpent ceased to be of use. But the act of kneeling will ever remain necessary, to manifest our humble thankfulness for so great benefits, as we receive by the blessed Sacrament.  
3. There was great cause why Hezekiah should thus proceed against the brazen serpent, in regard that To those days the children of Israel burned incense to it. 
2. Reg. 18.4  But so is not the gesture of kneeling abused by us, and therefore needs not such an absolute abolishing.  
And for our Saviour's practice, it is rather with us then against us; for though he did shun the superstitious washings of the Pharises: yet who can think that he did utterly forbear all civil and wholesome washing before meat? So we do shun and detest the Idolatrous kneeling of the Papists, at the Sacrament, but to abandon kneeling totally, we have no cause, no warrant.  
FINIS.