THE HOLY Eucharist: OR, THE MYSTERY OF THE LORDS SUPPER. Briefly Explained. By THOMAS WATSON, Minister of the Gospel.  
The second Impression newly Enlarged.  Dedit nobis Christus carnem suam in cibum, sanguinem in potum, animam in pretium aquam lateris in lavacrum. Bernard. 1 Cor. 10. 21. Ye cannot be partakers of the Lord's-Table, and the Table of Devils. 
LONDON, Printed by A. Maxwel, for Thomas Parkhurst, at the Golden Bible, on London-Bridge, next the Gate.   

To the Honourable, Virtuous, and my ever Honoured Friend, Mrs. DOROTHY WOLSTENHOLM.  
Madam,  
BEsides the Cognizance I have had of you, when it was my happiness to live among some of your Noble Relations, your friendly deportment, and the favourable Aspect which you have been pleased to cast upon me, hath very much rendered me your Debtor. And I knew not what other way to express myself grateful, than by presenting yo●… with some of that Treasure, which, through the help of the Spirit, I have digged out of the Sacred Mines of Scripture. The Tractate which I here dedicated to you, is small, but the Subject treated on, is of eminent and singular worth. Pearls may lie in a little room; and a sovereign Electuary may be given upon a Knive's point. The Supper of the Lord is a matter of weighty importance, as having in it the very pith and quintessence of the Gospel. Madam, Admire distinguishing Grace, which hath made you Noble, not only in blood, but in spiritual Endowments 
* Nobilitas cujusque rei est, sibi secundum ●…sse. : How deeply are you obliged to God, who hath given you an insight into the Mystery of Life, which will abide with you, when the Flower of Beauty shall fade, and the Feathers of Honour must lie in the dust. Madam, let Jesus Christ be ever in your thoughts, you are never out of his. Let that dear Saviour lie as a bundle of Myrrh between your Breasts; 
* Cant. 1. 13.  delight much in the Galleries where the King of Glory is held. 
* Cant. 7. 5.  Let those hours be counted golden, when you are at Free grace's Table, and Christ sups with you, and you with him. I have no more at present to add, only desire your Candid Interpretation, & kind reception of these few impolished lines: So entreating the Lord to enrich you with all spiritual and eternal Blessings, I take leave, and rest,  
Madam, Yours to serve you, Thomas Watson.   

TO THE Reader.  
Christian Reader,  
WHEN I Contemplate the Holiness and Solemnity of the blessed Sacrament, I cannot but have some awe upon my Spirit, and think myself bound to hold this Mystery in the highest Veneration. The Elements of Bread and Wine are in themselves common, but under these Symbolical Representations, lie hid Divine Excellencies. Behold here the best of dainties 
* Dapes sa'iares: Hor. , God is in this Cheer. Here is the Apple of the Tree of Life: Here is The House of Wine 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 3. 4. , where the Banner of Free grace is gloriously displayed. In the Sacrament we see Christ broken before us, and his broken body is the only comfort for a broken Heart. While we sit at this Tab●● Christ's precious Spikenard of merit and grace, sends forth its smell. The Sacrament is both an healing, and a sealing Ordinance. Here our Saviour leads his people up the Mount of Transfiguration, & gives them a Glimpse of Paradise. How welcome, should this Jubilee of the Soul be? wherein Christ appears in the oriency of his beauty, and draws the golden 〈◊〉 of his love to the centre of a Believer's Heart. Oh what Flames of Devotion should burn in our Breasts! How agile and nimble should we be! mounting up as on Wings of Cherubims, when we are to meet the Prince of Glory, who brings the Olive-branch of Peace in his mouth, and whose kisses leave a print of Heaven upon the Soul. The scope of this ensuing Discourse, is to raise an high value and appretiation of the Sacrament, to Excite Holy Ardours of Soul in such as intend to partake of it. Think not, That it is enough to be outwardly devout at God's Table, drawing near to him with the lip, when the Heart is far from him 
* Isa. 28. 13. . What is this but with Ephraim to compass God, with Lies 
* Hoss 11. 12. ? They who put off God with bare shows, he will put them off with bare signs. They who give God only the skin of Duty, shall carry away only the shell of Comfort. Spirituality is the life of Worship 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. : If we come to the Sacrament in due order*, we shall see him whom our souls love 
* 1 Chron. 15 13. . The Lord will give us a fore-crop here, and reserve the after-crop of Glory for the Kingdom of. Heaven. That this may be effected, shall be the earnest prayer of him, who is  
Yours in the Work of the Gospel. Thomas Watson.   

THE MYSTERY of the Lords Supper.  MATT. 26. 26 27, 28. And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to his Disciples, and said, Take, eat, this is my body. And he took the Cup; and gave thanks, and gave it to them, saying, Drink ye all of it: For, this is my blood of the New Testament, which is shed for many for the Remission of sins. 
IN these words, we have the Institution of the Lords Supper. The Greeks call the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Mystery: There is in it, a Mystery of Wonder, and a mystery of Mercy. The celebration of the Lords Supper (saith St. Chrysostom) is the Commemoration of the greatest Blessing that ever the World enjoyed. A Sacrament is a Visible Sermon 
* Sacramentum 〈◊〉 Sacrae 〈◊〉 figura, qua sub specie Visibilium, spiritualis gratia & adumbratur & conf●…rtur. . And herein the Sacrament excels the Word Preached. The Word is a Trumpet to proclaim Christ, the Sacrament is a Glass to represent him.  
Quest. But why was the Sacrament of the Lords Supper appointed? is not the Word, sufficient to bring us to Heaven?  
Answ. The Word, is for the Engrafting; The Sacrament, for the Confirming of Faith. The Word brings us to Christ; The Sacrament builds us up in him. The Word is the Font, where we are baptised with the Holy Ghost; The Sacrament is the Table, where we are fed, and cherished. The Lord condescends to our w●…akness: Were we made up all of Spirit, there were no need of Bread and Wine; but we are compounded creatures, therefore God to help our Faith, doth not only give us an audible Word, but a visible Sign 
* It sensus fovetur, & fides firmatur. . I may here allude to that of our Saviour, Joh. 4. 48. Except ye see signs, ye will not believe. Christ sets his Body and Blood before us in the Elements: here are Signs, else we will not believe 
* Quia externis ducimur. Hisce Symbolis sidem in nobisadauget Deus. Gualther. .  
Things taken in by the Eye, do more work upon us, than things taken in by the Ear. A Solemn Spectacle of Mortality, doth more affect us than an Oration. So, when we see Christ broken in the Bread, and as it were Crucified before us, this doth more affect our Hearts, than the bare Preaching of the Cross.  
So I come to the Text: As they were eating, Jesus took bread, etc.  
Where I shall open these five particulars, in reference to the Sacrament.  

1. The Author.  
2. The Time.  
3. The Manner.  
4. The Guests.  
5. The Benefits.   
1. The Author of the Sacrament, Jesus Christ. [Jesus took 
(1.)  bread] To Institute Sacraments, belongs of right to Christ, and is a Flower of his Crown. He only who can give Grace, can appoint the Sacraments, which are the Seals of Grace. Christ being the Founder of the Sacrament, gives a Glory, and a Luster to it. A King making a feast, adds the more state and magnificence to it. Jesus took bread: he, whose Name is above every Name 
* Phil. 2. 9 ; God blessed for ever.  
2. The Time when Christ did institute the Sacrament; wherein we 
(2.)  may take notice of two Circumstances. 1. It was when he had supped, Luk. 22. 20. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After Supper.] Which had this Mystery in it, To show that the Sacrament is chiefly intended as a spiritual Banquet; it is not to indulge the Senses, but to feast the Graces. It was, after Supper.  
2. The other Circumstance of Time, is, That Christ did appoint the Sacrament a little before his sufferings, 1 Cor. 11. 23. The Lord Jesus the same night in which he was betrayed, took bread. He knew troubles were now coming upon his Disciples; it would be no small perplexing to them, to see their Lord and Master crucified; and shortly after they must pledge him in a bitter Cup; therefore, to arm them against such a time, and to animate their spirits, that very night in which he was betrayed, he gives them his Body and Blood, in the Sacrament.  
This may give us a good Hint, That in all trouble of mind, especially approaches of danger, it is needful to have recourse to the Lords Supper. The Sacrament is both an Antidote against fear, and a Restorative to faith. The night in which Christ was betrayed, he took Bread.  
3. The Manner of the Institution; wherein there are four things 
3  observable:  

1. The Taking of bread.  
2. The Breaking it.  
3. The Blessing it.  
4. The Administering the Cup.   
1. The Taking of the Bread. 
1.  Jesus took bread 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  
Quest. What is meant by this Phrase, He took bread.  
Answ. Christ's taking and separating the bread from common uses, did hold forth a double Mystery.  
1. It signified that God in his Eternal Decree, set Christ apart for the work of our Redemption. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Separate from sinners. Heb. 7. 26.  
2. Christ's setting the Elements apart from common Bread and Wine, showed, That he is not for common Persons to feed on. They are to be divinely, purified who touch these holy things of God; they must be outwardly separated from the World, and inwardly sanctified by the Spirit.  
Quest. Why did Christ take Bread, rather than any other Element?  
Answ. 1. Because it did prefigure Him. Christ was typified by the Show bread, 1 King. 7. 48. By the Bread which Melchisedeck offered unto Abraham, Gen. 14. 18. And by the Cake which the Angel brought to Elias, 1 Kings 19 4. Therefore he took Bread, to answer the Type.  
2. Christ took bread because of the Analogy; Bread did nearly resemble him, John 6. 48. I am that bread of life. There is a threefold resemblance. 1. Bread is useful. Other comforts are more for delight than use. Music delights the ear, colour●… the eye, but Bread is the staff of Life. So is Christ useful. There is no subsisting without him, John 6. 57 He that eateth me, even he shall live by me.  
2. Bread is satisfying. If a man be hungry, bring him Flowers or Pictures, they do not satisfy, but bread doth satiate. So Jesus Christ the bread of the soul, satisfies; he satisfies the eye with beauty, the heart with sweetness, the conscience with peace.  
3. Bread is strengthening. Psal. 104. 15. Bread which strengthens man's heart. So Christ, the bread of the soul, transmits' strength. He strengthens us against temptations, he gives strength for doing and suffering Work. He is like the Cake, the Angel brought to the Prophet, 1 Kings 19 8. He arose and did eat, and went in the strength of that meat forty days, and forty nights, unto Horeb the Mount of God.  
2. The second thing in the Institution, 
2.  is, Christ's blessing of the bread. He blessed it 
* Benedictione Christi, panis com munis in sacrum m●…usest Gualt. . This was the Consecration of the Elements. Christ by his Blessing, sanctified them and made them Symbols of his Body and Blood 
* ●…onsecratio, vocabulum est solemn, significans id quo sit, ut haec signa Visibilia, quae per se aliena sunt à my●…eris religiosis, siut Sacramenta corporis & sanguinis Christi. Chamier de Eucharist. .  
Christ's consecrating of the Elements, points out three things:  
1. Christ in blessing the Elements, opened the nature of the Sacrament to the Apostles. He did unriddle this Mystery. Christ did advertise them, That as sure as they did receive the Elements corporeally, so sure they did receive him into their hearts spiritually.  
2. Christ's blessing the Elements, signified his prayer for a Blessing upon the Ordinance. He prayed that these Symbols of Bread and Wine, might through the Blessing and Operation of the Holy Ghost, sanctify the Elect, and seal up all spiritual mercies, and privileges to them.  
3. Christ's blessing the Elements, was his giving thanks 
* Moris' s●…mper judaeis fuit, ●…tex halmudicis Scriptoribus apparet, Ante cibum, aut vinum sumptum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Josephus. Grotius. . So it is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He gave thanks 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valet quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius. Beza. Cameron. .  
1. Christ gave thanks, that God the Father had in the infinite riches of his Grace given his Son to expiate the Sins of the World. And if Christ gave thanks, how may we give thanks? If he gave thanks who was to shed his blood, how may we give thanks who are to drink it?  
2. Christ gave thanks, that God had given these Elements of Bread and Wine, not only to be signs, but seals of our Redemption. As the Seal serves to make over a conveyance of Land; so the Sacrament, as a spiritual Seal, serves to make over Christ and Heaven, to such as worthily receive it.  
3. The third thing in the Institution, 
3.  is, the Breaking of the Bread. He broke it 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . This did shadow out Christ's Death and Passion, with all the Torments of his Body and Soul. Isa. 53. 10. It pleased the Lord to bruise him. When the Spices are bruised, than they send forth a sweet savour. So when Christ was bruised on the Cross, he did send out a most fragrant smell. Christ's body crucifying, was the breaking open a Box of precious ointment, which did fill Heaven and Earth with its perfume.  
Quest. But why was Christ's body broken? What was the cause of his suffering?  
Answ. Surely not for any desert of his own. Dan. 9 26. The Mesfiah shall be cut off, but not for himself. In the Original it is, He shall be cut off, and there is nothing in him 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is no cause in him, why he should suffer. The high Priest when he went into the Tabernacle, offered first, for himself, Heb. 9 7. Though he had his Mitre or golden Plate, and did wear holy Garments; yet he was not pure and innocent; he must offer sacrifice for himself, as well as for the people. But Jesus Christ that great High Priest, though he offered a bloody Sacrifice, yet not for himself.  
Why then was his blessed body broken? Answ. It was for our sins 
* Doleo, Domine, non tua vulnera sed mea. Amb. . Isa. 53. 6. But he was wounded for our transgressions. The Hebrew word for wounded 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath a double Emphasis; either it may signify that he was pierced through as with a dart 
* Perforatus. ; or that he was profaned 
* Profanatus. . He was used as some common vile thing; and Christ might thank us for it, He was wounded for our transgressions 
* Alius peccat, alius plectitur. Luth. . So that, if the question were put to us, as was once to Christ, Prophecy, who is it that smote thee? Luk. 22. 64. We might soon answer, It was our sins that smote him 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cytill. . Our pride made Christ wear a Crown of Thorns; as Zipporah said to Moses, Exod. 4. 25. A bloody husband art thou to me: so may Christ say to his Church, A bloody Spouse thou hast been to me; thou hast cost me my heartblood.  
Quest. But how could Christ suffer, being God? the Godhead is impassable?  
Resp. Christ suffered only in the Humane nature, not the Divine. Damascen expresseth it by this Simile; If one pour water on Iron that is red hot, the fire suffers by the water, and is extinguished, but the Iron doth not suffer. So the Humane Nature of Christ might suffer Death, but the Divine Nature is not capable of any passion. When Christ was in the Humane Nature suffering, he was in the Divine Nature triumphing. As we wonder at the rising of the Sun of Righteousness in his Incarnation, so we may wonder at the going down of this Sun in his Passion.  
Quest. But if Christ suffered only in his Humane Nature, how could his suffering satisfy for sin?  
Answ. By reason of the Hypostatical Union, the Humane Nature being united to the Divine; the Humane Nature did suffer, the Divine did satisfy. Christ's Godhead did give both Majesty and Efficacy to his sufferings. Christ was Sacrifice, Priest, and Altar. He was Sacrisice, as he was Man; Priest, as he was God and Man; Altar, as he was God. It is the Property of the Altar to sanctify the thing offered on it, Mat. 23. 19 So the Altar of Christ's Divine Nature sanctified the Sacrifice of his Death, and made it Meritorious.  
Now concerning Christ's suffering upon the Cross, observe two things.  
1. The Bitterness of it to him, 
1.  He was broken. The very thoughts of his Suffering put him into an Agony. Luk. 22. 44. Being in an agony, he prayed more earnestly, and his sweat was as great drops of blood falling to the ground. He was as full of sorrow as his heart could hold. Mat. 26. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My soul is exceeding sorrowful even unto death.  
Christ's Crucifixion was, 1. A lingering death. It was more for Christ to suffer one hour, than for us to have suffered for ever; but his death was lengthened out, he hung three hours upon the Cross. He died many deaths, before he could die one 
* Morsque minus poe●…ae, quam mora mortis habet. .  
2. It was a painful Death. His Hands and Feet were nailed, which parts being full of sinews, and therefore very tender, his pain must needs be most acute and sharp; and to have the invenoned Arrow of God's wrath shot to his heart, this was the direful Catastrophe, and caused that Vociferation and outcry upon the Cross, My God, my God, why hast thou farsaken me? The Justice of God was now inflamed and heightened to its full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. 38. God spared not his Son. Nothing must be abated of the debt. Christ felt the pains of Hell, though not locally, yet equivalently. In the Sacrament we see this Tragedy acted before us.  
3. It was a shameful Death. Christ was in medio positus; he hung between two Thiefs, Mat. 27. 38. As if he had been the principal Malefactor. Well might the Lamp of Heaven withdraw its light, and mask itself with darkness, as blushing to behold the Sun of Righteousness in an Eclipse. It is hard to say, which was greater, the blood of the Cross, or the shame of the Cross 
* Heb. 12. 2. .  
4. It was a cursed Death, Deut. 21. 23. This kind of death was so execrable, that Constantine made a Law, That no Christian should die upon the Cross. The Lord Jesus underwent this. Gal. 3. 13. Being made a Curse for us. He who was God blessed for ever, Rom. 9 5. was under a Curse.  
2. Consider the Sweetness of it 
2.  to us 
* Non citius fuit, quam profuit. . Christ's Bruising, is our Healing. Isa. 53. 6. By his stripes we are healed. Calvin calls the Crucifixion of Christ, Cardo salutis, the Hinge on which our Salvation turns: And Luther calls it Fons salutis, a Gospel-spring opened to refresh Sinners. Indeed, the Suffering of Christ is a Deathbed Cordial, 'Tis an Antidote to expel all our fear. Doth Sin trouble? Christ hath overcome it for us. Besides the two Thiefs crucified with Christ, there were two other invisible Thiefs crucified with him, Sin and the Devil.  
4. The fourth Particular in the 
4.  Institution, is Christ's administering the Cup: And he took the Cup 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . The taking of the Cup, showed the Redundancy of Merit in Christ, and the copiousness of our Redemption. Christ was not sparing; he gave not only the Bread, but the Cup. We may say as the Psalmist, With the Lord is plenteous Redemption, Psal. 130. 7.  
If Christ gave the Cup, how dare the Papists withhold it 
* Si quis dixerit ex Dei praecepto, vel necessitate salutis omnes & singulos Chri●…i fideels utramque spe cicm sanctissimi Eucharistiae Sacramenti sumere debere, Anathema sit. Concil. Trident. Sess. Vicesimå primâ, Canon. ? They clip and mutilate the Ordinance. They blot out Scripture; and may fear that doom, Rev. 22. 19 If any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of Life.  
Quest What is meant by Christ's taking the Cup?  
Answ. The Cup is figurative: It is a Metonymy of the Subject, the Cup is put for the Wine in it. By this, Christ signified the shedding of his Blood upon the Cross; when his Blood was poured out, now the Vine was cut, and did bleed; now was the Lily of the Valleys died of a purple Colour 
* Stolam coccineam dederunt ei, quamvis ipse vestem corporis, sanguinaria essusione multo nobilius purpuravit. Bern. . This was to Christ a Cup of astonishment 
* Ezek. 23. 33. : But to us it is a Cup of salvation. When Christ drank this Cup of Blood, we may truly say, he drank an health to the World. It was precious Blood, 1 Pet. 1. 19 In this Blood we see Sin fully punished, and fully pardoned. Well may the Spouse give Christ of her Spiced Wine, and the Juice of her pomegranate, Cant. 8. 2. When Christ hath given her a draught of his warm Blood, Spiced with his Love, and perfumed with the Divine Nature.  
4. The fourth thing, is, The Guests 
4.  invited to this Supper, or the Persons to whom Christ distributed the Elements: He gave to the Disciples 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and said, Take, Eat. The Sacrament is Chilarens bread. If a man makes a Feast, he calls his Friends. Christ calls his Disciples; if he had any piece better than other, he carves it to them.  
Luk. 22. 19 This is my body which is given for you. That is, for you quatenus Believers. Christ gave his Body and Blood to the Disciples, chiefly under this Notion, as they were Believers: As Christ poured out his Prayers 
* Joh. 17. 9 , so his Blood only for Believers; see how near to Christ's Heart, all Believers lie! Christ's Body was broken on the Cross, and his Blood shed for them. Rom. 11, 7, The Election hath obtained it. Christ passed by others, and died intentionally for them. Impenitent Sinners have no Benefit by Christ's Death, unless a short Reprieve. Christ is given to the wicked in wrath. He is a Rock of Offence 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem. , 1 Pet. 2, 8. Christ's Blood, is like Chemical Drops of Oil, which recover some Patients, but kill other. Judas sucked Death from the Tree of Life 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hos curat illis nocet. : God can turn Stones into Bread; and a Sinner can turn Bread into Stones: The Bread of Life, into the S●…ne of Stumbling.  
5. The fifth thing observable in 
5.  the Text, is the benefit of this Supper, in these Words, For the remission of sins 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . This is a mercy of the first Magnitude; the Summum genus, the crowning blessing: Psalm 103. 3, 4. Who forgiveth thy iniquities, who crowneth thee with lovingkindness: Whosoever hath this Charter granted, is enroled in the book of Life: Psal. 32. 1. Bl●…ssed is he whose transgression is forgiven. Under this Word remission of sin, by a Synecdoche, are comprehended all Heavenly Benedictions, Justification, Adoption, Glory; in respect of which benefits, we may with Chrysostom 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , call the Lords Supper, The Feast of the Cross.  
This Doctrine of the Sacrament confutes the opinion of Transubstantiation 
* Non Transubstantiatio intellig●…tur, vel transfusio sed signi & rei con junctio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Sacramentalis: Beza. . 
Use 1. Confut. Bran. 1.  When Christ saith, This is my body; The Papists affirm that the Bread after the Consecration is turned into the Substance of Christ's Body. We hold, that Christ's Body is in the Sacrament spiritually; but the Papists say, that it is there carnally; which opinion is both Absurd, and Impious.  
1. Absurd; For it is contrary, 1. To Scripture: The Scripture asserts that Christ's Body is locally, and numerically in Heaven, Act. 3. 21. Whom the Heavens must receive, until the times of Restitution of all things. If Christ's Body be circumscribed in Heaven, than it cannot be materially in the Eucharist.  
2. It is contrary to reason: How is it imaginable that a thing should be changed into another Species, yet continue the same? That the Bread in the Sacrament should be transmuted and turned into Flesh, yet remain Bread still? When Moses Rod was turned into a Serpent, it could not be at the same time both a Rod, and a Serpent: That the Bread in the Sa●…rament should be changed into the body of Christ, and yet remain Bread is a perfect contradiction: If the Papists say, The Bread is vanished: This is fitter to be put into their Legend, than our Creed; for the colour, form, and relish of the Bread still remains.  
2. This Opinion of Transubstantiation 
2.  is impious; as appears in two things: 1. It is a Profaning Christ's body; for if the Bread in the Sacrament be the real body of Christ, than it may be eaten, not only by the wicked, but by reptiles and Vermin, which were to disparage and cast contempt upon Christ and his Ordinance.  
2. It runs men inevitably upon sin; for through this mistake, that the bread is Christ's very body, there follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Divine Worship given to the bread, which is Idolatry; as also the offering up of the bread, or Host in the Mass, which is a blasphemy against Christ's Priestly Office 
* Heb. 10. 14. , as if his Sacrifice on the Cross were imperfect.  
Therefore I conclude with Peter Martyr, That this Doctrine of Transubstantiation is to be abhorred and exploded, being minted only in men's fancies, but not sprung up in the field of the Holy Scriptures.  
2. This Doctrine of the Sacrament, confutes such as look upon the 
Bran.  Lord's Supper only as an empty Figure or shadow, resembling Christ's Death, but having no intrinsic efficacy in it. Surely, this glorious Ordinance is more than an Effigies, or representative of Christ: Why is the Lords Supper called The Communion of the body of Christ 
* 1 Cor. 10. 16. , but because in the right celebration of it, we have sweet communion with Christ? In this Gospel-Ordinance, Christ doth not only show forth his Beauty, but send forth his Virtue. The Sacrament is not only a Picture drawn, but a Breast drawn; it gives us, a Taste of Christ as well as a Sight 
* 1 Pet. 2 3 . Such as make the Sacrament only a representative of Christ, do shoot short of the Mystery, and come short of the Comfort.  
Use. 2. It informs us of several 
Use 2. Infor.  things. 1. It shows us the necessity of coming to the Lords Supper. Hath Jesus Christ been at all this cost to make a Feast? then sure there must be Guests 
* Luk. 2. 19 . It is not left to our choice whether we will come or no, but it is a Duty purely indispensable: 1 Cor. 11. 28. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let him eat of that Bread: Which Words are not only permissive, but authorative: As if a King should say, Let it be Enacted. The Neglect of the Sacrament runs men into a Gospel-Premunire. It was infinite goodness in Christ, to broach that blessed Vessel of his body, and let his sacred Blood stream out; and for us wilfully to omit such an Ordinance, wherein the Trophy of mercy is so richly displayed, and our salvation so nearly concerned, well may Christ take this as an undervaluing of him, and interpret it no better than a bidding him keep his feast to himself. He that observed not the Passeover, that soul was to be cut off, Numb. 9 13. How angry was Christ with those that stayed away from the Supper! They thought to put it off with a Compliment; but Christ knew how to construe their excuse for a refusal: Luk. 14. 24. None of those men which were bidden, shall taste of my Supper. The Rejecting Gospel-mercy is a sin of so deep a die, that God can do no less than punish it for a Contempt. Some need a Flaming Sword to keep them off from the Lord's Table; and others need Christ's Whip of small Cords to drive them to it.  
Perhaps, Some will say, They are above the Sacrament: It were strange to hear a man say he were above his Food! The Apostles were not above this Ordinance, and doth any one presume to be a Peg higher than the Apostles? Let all Enthusiasts consult that Scripture, 〈◊〉 Cor. 11. 26. As often as ye eat this bread, and drink this Cup. ye show the Lords death till he come. The Lord's Death is to be remembered Sacramentally, till he come to Judgement.  
2. See the Misery of Unbelievers; 
2.  though the Lord hath appointed this glorious Ordinance of his Body and Blood, they reap no benefit by it. They come indeed to the Sacrament, either to keep up their Credit, or to stop the Mouth of Conscience, but they get nothing for their Souls. They come empty of Grace, and go away empty of Comfort: Isa. 29. 8. It shall even be as when an hungry man dreameth, and behold he eateth, but he awaketh, and his soul is empty. So, wicked men fancy they eat of this spritual Banquet, but they are in a golden Dream 
* Impiis ●…ibil rest at praeter ina●… spectaculum. Davenant. : Alas, They discern not the Lord's body: The Manna lay round about Israel's Camp, and they knew it not: Exod. 16. 15. They wist not what it was 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; : So, carnal persons see the external Elements, but Christ is not known to them in his saving Virtues: There is honey in this spiritual Rock, which they never taste: They feed upon the bread, but not Christ in the bread 
* Edunt pan●…m Domini, non panem Do ●…um. . Isaac eat the Kid, when he thought it had been Venison, Gen. 27. 25. Unbelievers go away with the shadow of the Sacrament; they have the Rind and the Husk, not the Marrow: They eat the Kid, not the Venison.  

Bran. 3.  3. See in this Text, as in a Glass, infinite Love displayed. 1. Behold the love of God the Father, in giving Christ to be broken for us; that God should lay such a Jewel to pawn is the Wonderment of Angels: John 3. 16. God so loved the World, that he gave his only begotten Son. It is a pattern of Love without a Parallel; it was a far greater expression of Love in God to give his Son to die for us, than if he had voluntarily acquitted us of the Debt, without any satisfaction at all. If a Subject be disloyal to his Sovereign, it argues more love in the King, to give his own Son to die for that Subject, than to forgive him the wrong freely.  
2. Behold, the amazing Love of Christ, His body was broken 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illustre amoris Christi mnemosynum. Burg. : The Cross, saith St. Austin, was a Pulpit, in which Christ preached his Love to the World. Let us see an holy Climax or Gradation of the Love of Christ!  
1. It was wonderful Love, that 
1.  Christ who never had the Viper of sin, fastened on him, should be reputed a sinner: That he who hated sin, should be made sin 
* 2 Cor. 5. 21. : That he who is numbered among the Persons of the Trinity, should be numbered among transgressors, Isa. 53. 12.  
2 That Christ should suffer peath 
* 2. Dilexisti me Damine magis quam te ipsum. : Lord (saith Bernard) thou hast loved me more than thyself; for thou didst lay down thy life for me. The Emperor Trajan rend off a piece of his own Robe, to bind up one of his Soldier's Wounds: Christ rend off his own Flesh for us Nay, that Christ should die as the greatest sinner †, having the weight of all men's sins laid upon him; here was Love 
Luther.  usque ad stuporem dulcis! It sets all the Angels in Heaven a wondering.  
3. That Christ should die freely: John 10. 17. I lay down my 
3.  Life 
* Non fuit ●…x ●…ecessitate, sed ex voluntate. Hier. : There was no Law to enjoin him, no Force to compel him. It is called the Offering of the Body of Jesus, Heb. 10. 10. What could fasten him to the Cross, but the Golden Link of Love? 
4.   
4. That Christ should die for such as we are: What are we? Not only Vanity, but Enmity: When we were fight, he was dying; when we had the Weapons in our hands, than had he the Spear in his Sides, Rom. 5. 8.  
5. That Christ died ●…or us, when he could not expect to be at all bettered 
5.  by us: We were reduced to penury; we were in such a condition, that we could neither Merit Christ's Love, nor R●…quite it; for Christ to die for us when we were at such a low Ebb, was the very Quintessence of Love. One Man will extend kindness to another, so long as he is able to requite him; but if he be fallen to decay, than love begins to slacken and cool: But when we were ingulphed in misery, and were fallen to decay, we had lost our Beauty, stained our Blood spent our Portion, than Christ died for us; O amazing love, which may swallow up all our thoughts!  
6. That Christ should not repent of his sufferings: Isa. 53, 11. He 
6.  shall see of the travel of his soul, and shall be satisfied. It is a Metaphor that alludes to a Mother, who though she hath had hard Labour, yet doth not repent ●…it, when she sees a Child brought forth; so, though Christ had hard Travel upon the Cross, yet he doth not repent of it, but thinks all his Sweat and Blood well bestowed, because he sees the Manchild of redemption is brought forth into the World 
* Hoc uno laboris sui praemio affatim saturat●…r, nunc qui●…scit, nunc deliciis affluit. Forc●…ius 〈◊〉 : He shall be satisfied; the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a satiating, as a man hath at some sweet repast or banquet  
7. That Christ should rather die for us, than the Angels that fell. 
7.  They were creatures of a more noble Extract, and in all probability might have brought greater Revenues of glory to God; yet that Christ should pass by those Golden Vessels, and make us Clods of Earth, into Stars of Glory; O the Hyperbole of Christ's Love!  
8. Yet another Step of Christ's 
8.  Love (for like the waters of the Sanctuary, it riseth higher)! That Christ's Love should not cease at the hour of Death. We write in our Letters, Your Friend till Death: But Christ wrote in another Style, Your Friend after Death! Christ died once, 〈◊〉 loves ever. He is now testify 〈◊〉 his Affection to us; he is making the Mansions ready for us, John 14. 2. He is interceding for us, Heb. 9 27. He appears in the Court, as the Advocate, for the Client. When he hath done dying, yet he hath not done loving; what a stupendious love was here? 
Foderunt latus Christi intimafu roris lancea, quod jam dudum amoris lanceasuitvulneratum. Bern. de pass. Dom.  Who can meditate upon this, and not be in an Ecstasy? Well may the Apostle call it; A love that passeth knowledge 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 3. 19 When you see Christ broken in the Sacrament think of this Love.  
4. See then, what dear and entire 
Bran. 4.  affections we should bear to Christ, who gives us his body and blood in the Eucharist: If, he had had any thing to part with of more worth, he would have bestowed it upon us 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyr. . O let Christ lie nearest our Hearts. Let him be our Tree of Life, and let us desire no other Fruit ●…et him be our Morning Star, ●…nd let us rejoice in no other Light.  
As Christ's Beauty, so his Bounty should make him loved by us; he hath given us his Blood, as the Price; and his Spirit as the Witness of our Pardon. In the Sacrament Christ bestows all good things: He both imputes his Righteousness, and imparts his Lovingkindness. He gives a Fore-taste of that Supper which shall be celebrated in the Paradise of God. To sum up all: In the blessed Supper, Christ gives himself to Believers; and what can he give more? Dear Saviour, how should thy Name be as Ointment poured forth! The Persians worship the Sun for their God, let us worship the Sun of Righteousness. Though Judas sold Christ for Thirty Pieces, let us rather part with all, than this Pearl. Christ is that Golden Pipe, through which, the Golden Oil of Salvation is transmitted to us.  
5. Was Christ's Body broken? then we may behold Sin odious in the 
Bran. 5.  Red Glass of Christ's Sufferings. It is true, Sin is to be abominated, as it turned Adam out of Paradise, and threw the Angels down to Hell. Sin is the Peace-breaker; it is like an Incendiary in the Family, that sets Husband and Wife at variance; it makes God fall out with us. Sin is the Womb of our Sorrows, and the Grave of our Comforts. But that which may most of all disfigure the Face of Sin, and make it appear Ghastly, is this, It crucified our Lord: It made Christ Veil his Glory, and lose his Blood. If a Woman did see that Sword which killed her Husband, how hateful would the sight of it be to her? Do we count that Sin Light, which made Christ's Soul Heavy unto Death? Mark 14. 34. Can that be our joy, which made the Lord Jesus a man of sorrows? Isa. 53. 3. Did he cry out, My God, why hast thou forsaken me? And shall not those Sins be forsaken by us, which made Christ himself forsaken? O let us look upon Sin with Indignation. When a Temptation comes to Sin, let us say as David, 2 Sam. 23. 17. Is not this the blood of the men that went in jeopardy of their lives? So, Is not this the Sin that poured out Christ's Blood? Let our Hearts be enraged against Sin. When the Senators of Rome showed the people Caesar's bloody Robe, they were incensed against those that slew him. Sin hath rend the White Robe of Christ's Flesh, and died it of a Crimson Colour: let us then seek to be avenged of our Sins. Under the Law, if an Ox gored a Man that he died, the Ox was to be killed, Exod. 21. 28. Sin hath gored and pierced our Saviour, let it die the Death. What pity is it, for that to live, which would not suffer Christ to live?  
6. Was Christ's Body broken? Let us then from his suffering on the 
Bran. 6.  Cross, learn this Lesson, Not to wonder much, if we meet with Troubles in the World. Did Christ suffer, who knew no Sin? And do we think it strange to suffer, who know nothing but Sin? Did Christ feel the anger of God? And is it much for us to feel the anger of Men? Was the Head crowned with Thorns? And would the Members lie among Roses 
* Non de cet membrum delicatum esse sub capite crucifixo Bern. ? Must we have our Bracelets and Diamonds, when Christ had the Spear and Nails going to his heart? Truly such as are guilty, may well expect the lash, when he who was innocent, could not go free.  
2. The second Use is of Exhortation, and it hath several Branches. 
Use. 2. Exhcrt.   
1. Was Christ's precious body broken 
Bran. 1.  for us? Let us be affected with the great goodness of Christ; Who can tread upon these hot Coals, and his Heart not burn? Cry out with Ignatius, Christ my Love is crucified. If a Friend should die for us, would not our Hearts be much affected with his Kindness? That the God of Heaven should die for us, how should this stupendious mercy have a melting influence upon us! The body of Christ broken, is enough to break the most flinty Heart. At our Saviour's Passion, the very Stones did cleave asunder: Mat 27. 51. The Rocks rend. He that is not affected with this, hath an Heart harder than the Stones 
* quaenam te genuit sola sub ●…upe leaen●… Ca tul. . If Saul was so affected with David's Mercy in sparing his Life, 1 Sam. 24. 16. How may we be affected with Christ's kindness, who to spare our life, lost his own! Let us pray, that as Christ was Crucifixus, so he might be Cordifixus: As he was fastened to the Cross, so that he may be fastened to our Hearts.  
2. Is Jesus Christ spiritually exhibited 
Bran. 2.  to us in the Sacrament? Let us then set an high value and Estimate upon him.  
1. Let us prize Christ's body. Every crumb of this bread of life is precious, John 6. 55. My flesh is meat indeed. It is Panis eximius & supersubstantialis, as Cyprian calls it. The Manna 
* Chamier lib. 11. Sect. 15.  was a lively Type and Emblem of Christ's Body 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. : Manna was sweet. Exod. 16. 31. The taste of it was like wafers made with honey, it was a delicious meat; therefore it was called Angels Food, for its excellency 
* Borrheus. : So Christ the Sacramental Manna, is sweet to a Believer's Soul. Cant. 2. 3. His fruit was sweet to my taste. Every thing of Christ is sweet 
* Haud animae suavior cibus. Lactant. . His Name is sweet his Virtue's sweet. This Manna sweetens the Waters of Marah.  
Nay, Christ's Flesh excels Manna. 1. Manna was Food, but not Physic. If an Israclite had been sick, Manna could not have cured him; but this blessed Manna of Christ's body, is not only for food, but for medicine 
* Corpus Christi, aegris medicina. Bern. . Christ hath healing under his wings, Mal. 4. 2. He heals the Blind eve, the hard Heart. Take this medi●…ine next your Heart, and it will heal you of all your spiritual Distempers.  
2. Manna was Corruptible: It ceased when Israel came to Canaan: But this blessed Manna of Christ's Body will never cease. The Saints shall feed with infinite delight, and Soul satisfaction, upon Christ to all Eternity. The Joys of Heaven would cease, if this Manna should cease. The Manna was put in a golden Pot in the Ark, to be preserved there: So the blessed Manna of Christ's Body being put in the golden Pot of the Divine Nature, is laid up in the Ark of Heaven, for the Saints to feast upon for ever. Well then may we say of Christ's blessed Body, It is meat indeed. The Field 
* Eosso agro corpor s Christi, margarita salutis inv●…itur.  of Christ's Body being digged upon the Cross, we find the Pearl of Salvation there.  
2. Let us prize Christ's Blood in the Sacrament. It is drink indeed 
* Ego botrus carnis Pro salute tua portatus sum ad Torcular Crucis, inde eliquatum est mustum tuae redemptionis. Bern. de Caen. Dom. , John 6. 55. Here is the Nectar and Anibrosia God himself delights to taste of. This is both a Balsam and a Perfume. That we may set the higher value upon the blood of Christ, I shall show you seven rare supernatural Virtues in it.  
1. It is a reconciling blood: Col. 1. 21. 
1.  
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  You that were sometime alienated, and enemies, yet now hath he reconciled through death. No sooner was the Message brought to King David, Uriah is dead, 2 Sam. 11. 21. but the anger of David was removed. No sooner was the blood of Christ poured out, but God's anger was pacified. Christ's blood is the blood of atonement. Nay, it is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only a Sacrifice, but a Propitiation, 1 John 2. 2. Which denoteth a bringing us into Favour with God. It is one thing for a traitor to be pardoned, and another thing to be brought into Favour. Sin rend us off from God, Christ's Blood doth soader and ●…cment us to God. If we had had as much grace as the Angels, it could not have wrought our Reconciliation. If we had offered up Millions of Holocausts and Sacrifices, if we ●…ad wept Rivers of Tears, this could never have appeased an angry Dei●…y; only Christ's blood doth ingra●…iate us into God's Favour, and make him look upon us with a smiling Aspect. When Christ died, the Veil of the Temple was rend: This was not without a Mystery, to show that ●…hrough Christ's blood, the Veil of our Sins is rend, which did interpose between God and us.  
2. Christ's blood is a quickening 
2.  ●…lood. John 6. 54. Whoso drinketh my blood, hath eternal life. It both ●…egets life, and prevents death. Leu. 17. 11. The life of a thing is in the ●…lood. Sure enough, the life of our ●…oul is in the blood of Christ. When we contract deadness of Heart, and are like Wine that hath lost the spirits, Christ's blood hath an elevatin●… power, it puts vivacity into us, m●… king us quick and vegete in our motion. Isa. 40. 31. They shall mou●… up with wings as Eagles.  
3. Christ's blood is a cleansi●… 
3.  blood. Heb. 9 14. How much mor●… shall the blood of Christ purge your Co●… sciences! As the Merit of Christ'●… blood doth pacify God, so the Ve●… tue of it doth purify us. It is Baln●… 'em coeleste, the King of Heave●… Bath. It is Lavacrum animae; a Lav●… to wash in. It vvasheth●… crimson sinner milk white●… 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret.  1 Joh. 1. 7. The blood 〈◊〉 Jesus cleanseth us from a●… our sin. The Word of Go●… is a Looking-glass to show us o●… spots, & the blood of Christ is a fou●… tain to wash them away, Zac. 12. 1●…  
But this blood will not wash, if i●… be mingled with any thing. Wate●… will not wash clean, except it b●… mingled with Soap or Camphire; ●…ut if we go to mingle any thing with Christ's Blood, either the Merits of ●…oints, or Prayers of Angels, it will ●…ot wash. Let Christ's Blood be pure ●…nd unmixed, and there is no spot but ●…t will wash away. It purged out ●…oahs Drunkenness, Lot's Incest. In●…eed there is one spot so black, that Christ's Blood doth not wash away, ●…nd that is the Sin against the Holy Ghost; not but that there is Virtue ●…nough in Christ's Blood to wash it a●…ay; but he who hath sinned that ●…n, will not be washed; he contemns Christ's Blood and tramples it under ●…oot. Heb. 10. 29.  
4. Christ's Blood is a softening 
4.  ●…lood. There is nothing so hard, ●…ut may be softened, if it lie a steep 〈◊〉 this blood; it will soften a stone. ●…ater will soften the Earth, but it ●…ill not soften a stone; but Christ's ●…lood mollifies a Stone, it soft●…s an Heart of stone. It turns a Flint into a Spring. The Hea●… which before was like a piece hew●… out of a Rock, being steeped Christ's blood, becomes soft, a●… the waters of Repentance flow fro●… it. How was the Jaylor's Heart di●… solved, and made tender, when th●… blood of sprinkling was upon it! A●… 16. 30. Sirs, What must I do to saved? His heart was now like melting Wax, God might set, what S●… and Impression he would upon it.  
5. Christ's blood, is a coolin●… 
5.  blood 1. It cools the Heat of Si●… The Heart naturally is full of diste●… pered Heat; it must needs be ho●… being set on fire of Hell. It burns i●… Lust and Passion; Christ's blood a●… lays this Heat, it quencheth the I●… flammations of Sin. 2. It cools th●… Heat of Conscience. In time of de●… sertion, Conscience burns with th●… heat of God's Displeasure; no●… Christ's blood being sprinkled upo●… the Conscience, cools and pacifies it And in this sense Christ is compared to a River of water, Isa. 32. 2. When the Heart burns, and is in an agony, Christ's blood, is, like water to the fire, it hath a cooling refrigerating Virtue in it.  
6. Christ's blood, is a comforting 
6.  blood; it is good against fainting Fits. Christ's blood, is, better than Wine: Though Wine cheers the Heart of a Man that is well, yet it will not cheer his Heart when he hath a fit of the Stone, or when the Pangs of Death are upon him: But Christ's blood will cheer the Heart at such a time. It is best in affliction, it cures the trembling at the Heart. A Conscience sprinkled with Christ's blood, can, like the Nightingale, sing with a Thorn at its Breast. The blood of Christ can make a Prison become a Palace. It turned the Martyr's Flames into Beds of Roses 
* Feriuntur Martyres gaudent; mortuntur & ecce triumphant; quare? quia sanguine crucis perfusi mortem metuunt sed sperant. . Christ's blood gives comfort at the hour of Death: As an Holy Man once said on his Deathbed, when they brought him a Julip; No Julip like the Blood of Christ!  
7. Christ's blood is an Heaven procuring blood 
* 7. Per latus Christi nobis patescit in Caelum i●…troitus. Bern. . Israel passed through the red Sea to Canaan: So through the red sea of Christ's blood, we enter into the Heavenly Canaan: Heb. 10. 19 Having boldness therefore to enter into the holiest by the blood of Jesus. Our sins did shut Heaven, Christ's blood is the key which opens the gate of Paradise for us 
* Morimur per lignum sc●…entiae, orimur per lignum Crucis. . Hence it is Theodoret, calls the Cross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tree of Salvation. Because that blood which trickled down the Cross, distils Salvation. Well then may we prise the blood of Christ, and with St. Paul, determine to know nothing but Christ crucified, 1 Cor. 2. 2. King's Crowns are only Crosses, but the Cross of Christ is the only Crown.  
3. Doth Christ offer his Body 
3. Bran.  and blood to us in the Supper? Then with what solemn preparation should we come to so sacred an Ordinance! It is not enough to do what God hath appointed, but as he hath appointed, 1 Sam. 7. 3. Prepare your hearts unto the Lord. The Musician first puts his Instrument in Tune, before he plays. The Heart must first be prepared, and put in Tune, before it goes to meet with God in this solemn Ordinance of the Sacrament. Take heed of rashness and irreverence. If we come not preparedly, we do not drink, but spill Christ's blood, 1 Cor. 11. 27. Whosoever shall eat this bread, and drink this Cup of the Lord unworthily, shall be guilty of the body, and blood of the Lord; That is, saith Theophylact, he shall be judged a shedder of Christ's Blood. We read of a Wine-cup of fury in God's hand, Jer. 25. 15. He that comes unpreparedly to the Lords-Supper, turns the Cup in the Sacrament into a Cup of fury 
* Calicem sangninis mutat in calieemfuroris▪ Novarinus. .  
Oh with what reverence and devotion should we address ourselves to these holy Mysteries! The Saints are called prepared Vessels, Rom. 9 23. If ever these Vessels should be prepared, it is when they are to hold the precious Body and Blood of Christ. The sinner that is damned, is first prepared. Men do not go to Hell without some kind of preparation, Rom. 9 22. Vessels fitted for destruction. If those Vessels are prepared which are filled with wrath, much more are those to be prepared, who are to receive Christ in the Sacrament. Let us dress ourselves by a Scripture-glasse, before we come to the Lords Table 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact. : And, with the Lamb's Wife, make ourselves ready. 
* Rev. 19 7   
Quest. How should we be rightly qualified, and prepared for the Lords Supper?  
Answ. If we would come with prepared hearts, we must come,  
1. With Self-examining-hearts. 1 Cor. 11. 28. But let a man examine himself, and so let him eat of that Bread. 
1.  It is not enough that others think we are fit to come, but we must examine ourselves. The Greek word, to Examine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a Metaphor taken from the Goldsmith, who doth curiously try his Metals. So before we come to the Lords Table, we are to make a curious and critical trial of ourselves by the Word.  
Self-examination being a reflexive Act, is difficult 
* Malumus vitium excusare, quam excutere. Senec. . 'Tis hard for a man to look inward, and see the face of his own Soul. The eye can see every thing, but itself.  
But this probatory work is necessary: Because,  
1. If we do not examine ourselves, we are at a loss about our Spiritual estate; we know not whether we are interested in the Covenant, or whether we have a right to the Seal.  
2. God will examine us. It was a sad question the Master of the Feast asked, Mat. 22. 12. Friend, how camest thou in hither, not having a Wedding-garment? So it will be terrible, when God shall say to a man, How camest thou in hither to my Table with a proud, vain, unbelieving heart? What hast thou to do here in thy sins? Thou pollutest my holy things. What need therefore is there to make an heart-search before we come to the Lords-Supper? We should examine our sins, that they may be mortified; our wants, that they may be supplied; our graces, that they may be strengthened.  
2. We must come with serious hearts. Our spirits are feathery 
2.  and light; like a Vessel without Ballast, which floats upon the water, but doth not sail. We float in holy duties, and are full of vain excursions, even when we are to deal with God and are engaged in matters of life and death. That which may consolidate our hearts, and make them fix with seriousness, is, To consider, God's eye is now especially upon us, when we approach to his Table. The King came in to see the Gnests 
* Mat. 22. 11. . God knows every Communicant, and if he sees any levity and indecency of spirit in us, unworthy of his presence, he will be highly incensed, and send us away with the guilt of Christ's blood, instead of the comfort of it.  
3. We must come with intelligent 
3.  hearts. There aught to be a competent measure of knowledge, that we may discern the Lords body: As we are to pray with understanding, 1 Cor. 14. 15. So ought we to Communicate at the Lords Table with understanding. If knowledge be wanting, it cannot be a reasonable service 
* Rom. 12. 1. . They that know not the mystery, feel not the comfort. We must know God the Father in his Attributes, God the Son in his Offices, God the Holy Ghost in his Graces. Some say, they have good hearts, yet want knowledge: We may as well call that a good eye, which wants sight.  
4. We must come to the Sacrament 
4.  with longing hearts: Say as Christ, With desire I have desired to eat of this Passeover 
* Luk. 22●…. 5●…. . If God prepares a Feast, we must get a Stomach. Why hath the Lord frowned upon his people of late, but to punish their surfeit, and provoke their appetite? As David longed for the water of the Well of Bethlehem, 2 Sam. 23. 15. So should we long for Christ in the Sacrament. Desires are the Sails of the Soul, which are spread to receive the gale of an Heavenly Blessing. For the exciting holy desires and longings, consider:  
1. The magnificence and royalty of this Supper: It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Heavenly Banquet. Isa. 25. 6. In this Mountain shall the Lord of Hosts make unto all people a feast of fat things, a feast of wine on the lees 
* Hae su●… suaves delitiae, hic bibuntur flumina ●…ellis, liquoris balsami Caelestis. Ber. de Caen. . Here the juice of that Grape which comes from the true Vine. Under these Elements of Bread and Wine, Christ and all his benefits are exhibited to us. The Sacrament is, omnium aromatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a repository and storehouse of Celestial Blessings. Behold here life and peace, and salvation set before us! All the Dulcia fercula, the sweet delicacies of Heaven, are served in at this Feast.  
2. To provoke Appetite, consider what need we have of this spiritual repast. The Angel persuaded Elias to take a little of the Cake, and Cruse of water, that he might not faint in his Journey, 1 King. 19 7. Arise and eat, because the Journey is too great for thee. So truly we have a great Journey from Earth to Heaven, therefore had need recruit ourselves by the way: How many sins have we to subdue? how many duties to perform? how many wants to supply? how many graces to strengthen? how many adversaries to conflict with? so that we need a bait by the way; by feeding upon the body and blood of the Lord, We renew our strength as the Eagle.  
3. Consider Christ's readiness to dispense Divine blessings in this Ordinance. Jesus Christ is not a sealing Fountain, but a flowing Fountain. 'Tis but crying, and he gives the Breast. 'Tis but thirsting, and he opens the Conduit. Rev. 22. 17. Let him that is athirst, come; and whosoever will, let him take the water of life freely. As the clouds have a natural propenseness to drop down their moisture upon the Earth: So hath Christ to give forth of his gracious virtues and influences to the soul.  
4. There is no danger of excess at this Supper. Other Feasts do often cause Surfeit, it is not so here. The more we take of the bread of life, the more healthful we are, and the more we come to our spiritual complexion. Fullness here, doth not increase humours, but comforts; in spiritual things there is no extreme. Though a drop of Christ's blood be sweet, yet the more the better; the deeper the sweeter, Cant. 5. 2. Drink abundantly O beloved. In the Original it is, Be ye inebriated 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeelara ebrietas quae sobrietatem ment●… operatur. Ambr. de Sacram.  with my love.  
5. We know not how long this Feast may last: While the Manna is to be had, let us bring our Omer: God will not always be spreading the Cloth. If people lose their stomaches, he will call to the Enemy to take away.  
6. Feeding upon Christ Sacramentally, will be a good preparative to Sufferings. The bread of life will help us to feed upon the bread of affliction. The Cup of Blessing, will enable us to drink of the Cup of persecution. Christ's blood is a wine that hath a flavour in it, and is full of Spirits. Therefore Cyprian tells us, When the Primitive Christians were to appear before the cruel Tyrants, they were wont to receive the Sacrament, and then they arose up from the Lords Table, as Lions breathing forth the fire of heavenly courage 
* Tanquam Leones ignem spirantes. . Let these considerations be as sauce to sharpen our appetite to the Lords Table. God loves to see us feed hungrily upon the bread of life.  
5. If we would come prepared to this Ordinance, we must come with penitent hearts 
* 5. Cur, O anima, te non transfigit gladius doloris. Austin. . The Passeover was to be eaten with bitter herbs. We must bring our Myrrh of Repentance; which, though it be bitter to us, it is sweet to Christ: Zac. 12. 10. They shall look upon me whom they have pierced, and mourn over him. A broken Christ is to be received into a broken heart. We that have sinned with Peter, should weep with Peter. Our eyes should be broached with tears, and our hearts steeped in the brinish waters of Repentance. Say, Lord Jesus, though I cannot bring sweet Spices, and perfume thy body as Mary did, yet I will wash thy feet with my tears. The more bitterness we taste in sin, the more sweetness we shall taste in Christ.  
6. We must come with sincere hearts. The Tribes of Israel being straitened in time, wanted some legal Purifications; yet because their hearts were sincere, and they came with desire to meet with God in the Passeover, therefore the Lord healed the people, 2 Chron. 30. 19 Bad aims will spoil good actions. An Archer may miss the mark, as well by looking asquint, as by shooting short. What is our design in coming to the Sacrament 
* Finis no●…ilitat opus. ? Is it, that we may have more victory over our corruptions, and be more confirmed in holiness? Then God will be good to us, and heal us. Sincerity, like true Gold, shall have some grains allowed for its lightness.  
7. We must come with hearts 
7.  fired with love to Christ. The Spouse was in a burning fit of love, Cant. 2. 6. I am sick of Love. Let us give Christ the Wine of our love to drink, and weep that we can love him no more. Would we have Christ's exhilarating presence in the Supper? let us meet him with strong endearments of affection. Basil compares Love to a sweet Ointment: Christ delights to smell this perfume. The Disciple that did love most, Christ put him in his bosom.  
8. We must come with humble hearts. We see Christ humbling himself to the death; and will an humble Christ ever be received into a proud heart 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. ? A sight of God's glory, and a sight of sin, may humble us. Was Christ humble, who was all Purity? And are we proud, who are all Leprosy?. O let us come with a sense of our own vileness. How humble should he be, who is to receive an Alms of Freegrace? Jesus Christ is a Lily of the Valleys 
* Cant. 2. 1. , not of the Mountains. Humility was never a loser. The emptier the Vessel is, and the lower it is let down into the Well, the more water it draws up: So the more the Soul is emptied of itself, and the lower it is let down by humility, the more it fetcheth out of the Well of Salvation. God will come into an humble ●…eart to revive it, Isa. 57 15. That is none of Christ's Temple, which is not built with a low Roof.  
9 We must come with Heavenly 
9  hearts. The mystery of the Sacrament is Heavenly, what should an Earth worm do here? He is not like to feed on Christ's body and blood, who, with the Serpent, eats dust. The Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Communion, 1 Cor. 10. 16. What communion can an Earthly man have with Christ? First there must be Conformity before Communion: He that is earthly, is no more conformed in likeness to Christ, than a clod of dust is like a Star. An earthly man makes the World his god, then let not him think to receive another God in the Sacrament: Oh let us be in the Heavenly Altitudes, and by the wing of grace ascend!  
10. We must come with Believing 
10.  hearts. Christ gave the Sacrament to the Apostles, principally as they were Believers. Such as com●… faithless, go away fruitless. Nor is it enough to have the habit of faith, but we must exsert, and put forth the vigorous actings of faith in this Ordinance 
* Habitus sine exercitio, similis est taciturnae lyra. Claud. .  
1. Let us exercise the eye of faith. Faith hath an Eagles' eye, it pierceth into things far remote from sense 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. . Faith takes a Prospect of Heaven, it discerns him who is invisible, Heb. 11. 27. It beholds a beauty and fullness in Christ; it sees this beauty shining through the lattice of an Ordinance. Faith views Christ's love streaming in his blood. Look upon Christ with believing eyes, and you shall one day see him with glorified eyes.  
2. Exercise the mouth of Faith 
* Quid par as dentem, & ventrem? Crede, & manned ucasti. Aug. . Here is the bread broken. What use is there of bread but to feed on? Feed upon the bread of God. Adam died, we live by eating. In the Sacrament whole Christ is dished-out to us, the Divine and Humane nature; all kind of virtue comes from Him: Mortifying, mollifying, comforting. Oh then feed on him. This grace of Faith, is the great grace to be set on work at the Sacrament.  
Quest. But doth the virtue lie simply in Faith?  
Answ. Not in faith considered purely as a grace, but as it hath respect to the Object. The virtue is not in faith, but in Christ. A Ring which hath a precious stone in it which will staunch blood; we say, the Ring stauncheth blood, but the virtue doth not lie barely in the Ring, but in the stone in the Ring. So, Faith is the Ring, Christ is the precious stone; all that faith doth, is to bring home Christ's merits to the soul, and so it justifies; the virtue is not in faith, but in Christ.  
Quest. But, Why should faith carry away more from Christ in the Sacrament, than any other grace?  
Answ. 1. Because, Faith is the most receptive grace; it is the receiving of gold enricheth: So faith receiving of Christ's merits, and shilling the Soul with all the fullness of God, it must needs be an enriching grace. In the Body, there are Veins that suck the Nourishment which comes into the stomach, and turn it into blood and spirits. Faith is such a sucking vein, that draws virtue from Christ, therefore is called a precious faith, 2 Pet. 1. 1.  
2. Faith hath more of Christ's benefits annexed to it, because it is the most humble grace. If Repentance should fetch Justification from Christ, a man would be ready to say, This was for my tears; but Faith is humble, it is an empty hand, and What merit can be in that? Doth a poor man reaching out his hand, merit an Alms? So that, because faith is humble, and gives all the glory to Christ and Freegrace, hence it is God hath put so much honour upon it; This shall be the grace to which Christ and all his merits belong.  
Therefore above all graces, set faith a work in the Sacrament 
* Per sidem Christi sanguinem sugimus, & inter redemptoris nostri vuln●…ra linguam figimus. Cypr. . Faith fetcheth in all provisions. This is the golden Bucket that draws water out of the Well of life. But there is a Bastard-faith in the World. Pliny tells of a Cyprianstone, which is in colour and splendour like the Diamond, but it is not of the right kind; it will break with the Hammer: So, there is a false faith which sparkles and makes a show in the eye of the World, but it is not genuine, it will break with the Hammer of persecution. Therefore to prevent mistakes, that we may not be deceived, and think we believe when we presume; I shall give you six differences between a sincere faith, which is the flower of the Spirit; and an hypocritical faith, which is the fruit of fancy.  
1. An Hypocritical faith is easily come by. It is like the seed in the Parable, which sprung up suddenly 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , Mar. 4. 5. A false faith shoots up without any convictions, and soul-humblings: As Isaac said, Gen. 27. 20. How camest thou by thy Venison so soon? So, how comes this man by his faith so soon? Sure it is of an heterogeneal nature, and will quickly wither away 
* Sol●…nt praecocia s●…bitoflaccescere. : But true faith being an Outlandish Plant, and of an heavenly extract, is hardly come by; it costs many a sigh and tear, Acts 2. 37. This spiritual Infant is not born without pangs.  
2. An Hypocritical faith is afraid to come to trial. The Hypocrite had rather have his faith commended, than examined. He can no more endure a Scripture-trial, than counterfeit Metal can endure the Touchstone. He is like a man that hath stollen-Goods in his House, and is very unwilling to have his House searched: So the Hypocrite hath gotten some stollen-Goods which the Devil hath helped him to, and he is loath to have his heart searched; whereas true faith is willing to come to a trial, Psal. 26. 2. Examine me, O Lord, and prove me, try my reins and heart. David was not afraid to be tried by a Jury; No, though God himself were one of the Jury. Good Wares are never afraid of the light.  
3. An Hypocritical faith hath a slight esteem of true Faith. The Hypocrite hears others speak in the commendation of faith, but he wonders where the virtue of it lies; he looks upon faith as a Drugg, or some base Commodity that will not off; he will part with all the faith he hath, for a piece of silver; and perhaps it might be dear enough of the price: But that man who hath true faith, he sets an high value upon it; he reckons this grace among his Jewels 
* Plus sulget fides, quam aurum. Aug. . What incorporates him into Christ, but faith? What puts him into a state of Sonship, but faith? Gal. 3. 26. Oh precious faith! A Believer would not exchange his shield of faith, for a Crown of gold.  
4. An Hypocritical faith is lame on one hand 
* Sublata quacunque parte integran●…e, Tollitur totum. . With one hand it would take Christ, but it doth not with the other hand give up itself to Christ. It would take Christ by way of surety, but not give up itself to him by way of surrender; whereas true faith is impartial, it takes Christ as a Saviour, and submits to him as a Prince. Christ saith; With my Body, and my Blood I thee endow; and faith saith, With my soul I thee worship.  
5. An Hypocritical faith is impure. The Hypocrite saith, he believes, yet goes on in sin. He is all Creed, but no Commandment. He believes, yet will take God's Name in vain. Jer. 3. 4, 5. Wilt not thou cry unto me, My Father, thou art the guide of my youth! behold thou hast done evil things as thou couldst. These Impostors would call God their Father, yet sinned as fast as they could. For one to say he hath faith, yet lives in sin, is as if a man should say he were in health, yet his vitals are perished; but a true faith is joined with sanctity, 1 Tim. 3. 9 Holding the mystery of faith in a pure Conscience. The Jewel of faith is always put in the Cabinet of a good Conscience. The Woman that touched Christ by faith, felt an healing virtue come from him: Though faith doth not wholly remove sin, yet it subdues it.  
6. An Hypocritical faith is a dead faith; it tastes no sap, or sweetness in Christ. The Hypocrite tastes something in the Vine and Olive, he finds contentment in the carnal luscious delights of the World, but no sweetness in a promise; the Holy Ghost Himself is spiritless to him. That is a dead faith, which hath no sense or taste: But true faith finds much delectation in heavenly things. The Word is sweeter than the Honey comb, Psal. 19 10. Christ's Love is better than Wine, Cant. 1. 2. Thus we see a difference between the true faith and the spurious. How many have thought they have had the live Child of faith by them, when it hath proved the dead Child. Take heed of presumption, but cherish faith: Faith applies Christ, and makes a spiritual concoction 
* Accedis ad Christum non carne sed cord; edis Chri●…um non de●…te, sed fide. Aug.  of his Body and Blood. This Supper was intended chiefly for Believers 
* Luk. 22. 19 . Christ's Blood to an unbeliever, is like Aquavitae in a dead man's mouth, it loseth all its virtue.  
11. We must come to the Lord's-Table 
11.  with charitable hearts. 1 Cor. 5. 7. Purge out therefore the old leaven. The leaven of malice will sour the Ordinance to us. Though we must come with bitter tears, yet not with bitter spirits. The Lord's Supper is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Love-feast 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ignatius ad Trall. . Christ's blood was shed, not only to reconcile us to God, but one to another. Christ's body was broken, to make up the breaches among Christians. Howsad is it; that they who profess they are going to eat Christ's flesh in the Sacrament, should tear the flesh one of another! 1 John 3. 15. Whosoever hateth his brother, is a Murderer. He who comes to the Lord's-Table in hatred, is a Judas to Christ, and a C●…in to his brother. What benefit can he receive at the Sacrament, whose heart is invenomed with malice? If one drinks down poison, and presently takes a Cordial, surely the Cordial will do him no good. Such as are poisoned with rancour and malice, are not the better for the Sacrament-Cordial; he that doth not come in charity to the Sacrament, hath nothing of God in him; for, God is love, 1 John 4. 19 He knows nothing of the Gospel savingly, for it is a Gospel of peace, Eph. 6. 15. He hath none of the wisdom which comes from Heaven, for that is gentle, and easy to be entreated, Jam. 3. 17. Oh that Christians were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Ignatius speaks) rooted and cemented together in love. Shall Devils unite, and Saints divide? Did we thus learn Christ? Hath not the Lord Jesus loved us to the death? What greater reproach can be cast upon such a loving Head, than for the Members to s●…ite one against another? The good Lord put out the fire of contention, and kindle the fire of love and amity in all our hearts.  
12. We must come hither with 
12.  praying hearts. Every Ordinance, as well as every Creature, is sanctified by prayer 
* 1 Tim. 4. 5 . Prayer turns the Element into spiritual Aliment 
* Oratio mutat elementum in alimentum. . When we send the Dove of Prayer to Heaven, It brings an Olive-leaf in its mouth. We should pray that God would enrich his Ordinance with his presence; that he would make the Sacrament effectual to all those holy ends and purposes for which he hath appointed it; that it may be the feast of our graces, and the funeral of our corruptions; that it may be not only a sign to represent, but an instrument to convey Christ to us, and a Seal to assure us of our heavenly Jointure. If we would have the fat and sweet of this Ordinance, we must send prayer before, as an Harbinger, to bespeak a blessing.  
Divers are so distracted with worldly cares, that they can scarce spare any time for prayer, before they come to the Sacrament. Do they think the Tree of blessing will drop its fruit into their mouth, when they never shaked it by prayer? God doth not set his mercies at so low a rate, as to cast them away upon those that do not seek them 
* Ezek. 36. 37. .  
Nor is it enough to pray, but it must be with heat and intenseness of soul. Jacob wrestled in prayer, Gen. 32. 24, Cold Prayers, like cold Suitors, never speed. Prayer must be with sighs and groans 
* Deus susp●…ria audit. , Rom. 8. 26. It must be in the Holy Ghost, Judeu. 20. He who will speak to God, saith St. Ambrose, must speak to him in his own language which he understands, that is, in the language of his Spirit.  
13. And lastly, we must come to the Lords Table with self denying 
13.  he●…rts. When we have prepared our selves in the best manner we can, let us take heed of trusting to our preparations. Luk. 17 15. When ye shall have done all these things which are commanded you, say, We are unprofitable servants. Use duty, but do not idolise it. We ought to use duties, to fit us for Christ; but we must not make a Christ of our duties. Duty is the golden path to walk in, but not a silver Crutch to lean on. Alas, what are all our preparations? God can spy an hole in our best garments 
* Vae homini sieum trutina discutias, etc. Aug. . Isa. 64. 6. All our Righteousnesses are as filthy rags. When we have prepared ourselves as hoping in God's mercy, we must deny ourselves as deserving his Justice. If our holiest services be not sprinkled with Christ's blood, they are no better than shining sins, and like Uriah's letter, they carry in them the matter of our death. Use duty, but trust to Christ and Freegrace for acceptance. Be like N●…s Dove; she made use of her wings to fly, but trusted to the Ark for safety.  
We see how we are to be qualified in our addresses to the Lord's-Table. Thus coming, we shall meet with embraces of mercy. We shall have not only a representation, but a participation of Christ in the Sacrament; we shall carry away not only panem, but salutem; We shall be filled with all the fullness of God 
* Eph. 3. 19 .  
4. Hath Jesus Christ made this Gospel-banquet? Is he both the Founder 
Bran. 4.  and the Feast? Then let poor doubting Christians be encouraged to come to the Lord's-Table. Satan would hinder from the Sacrament, as Saul did the people from eating honey, 1 Sam. 14. 26. But is there any soul that hath been humbled and bruised for sin, whose heart secretly pants after Christ, but yet stands trembling, and dares not approach to these holy Mysteries? let me encourage that soul to come: Mark. 10. 49. Arise, he calleth thee.  
Object. 1. But I am sinful and unworthy, and what should I meddle with such holy things?  
Answ. Who did Christ die for but such? 1 Tim. 1. 15. He came into the world to save sinners. He took our sins upon him, as well as our nature. Isa. 53. 4. He bore our griefs. In the Hebrew it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sicknesses. See thy sins (saith Luther) upon Christ 
* Aspice peccata tua bumeris Christi imposita; tum dices, peccata mea, non sunt mea, sed aliena. Luth , and then they are no more thine, but his. Our sins should humble us, but they must not discourage us from Christ; the more diseased we are, the rather we should step into this Pool of Siloam. Who doth Christ invite to the Supper, but the poor, halt, maimed? Luk. 14. 21. That is, such as see themselves unworthy, and fly to Christ for Sanctuary. The Priest was to take a bunch of Hyssop, and dip it in blood, and sprinkle it upon the Leper, Leu. 14. 7. Thou who hast the leprosy of sin upon thee, yet if, as a Leper thou dost loath thyself, Christ's precious blood shall be sprinkled upon thee.  
Object. 2. But I have sinned presumptuously against mercy? I have contracted guilt after I have been at the Lord's Table, and sure Christ's Blood is not for me?  
Resp. It is indeed grievous to abuse mercy: It was the aggravation of Solomon's sin; his heart was turned from the Lord, which had appeared unto him twice, 1 Kings 11. 9 Presumptuous sins open the mouth of Conscience to accuse, and shut the mouth of God's Spirit, which should speak Peace: yet cast not away your Anchor, look up to the blood of Christ; it can forgive sins against mercy. Did not Noah sin against mercy? who, though he had been so miraculously preserved in the Flood, yet soon after he came out of the Ark, he was drunk. Did not David sin against mercy, when after God had made him King, he stained his soul with lust, and his robe with blood? Yet both these sins were washed away in that Fountain which is set open for Judah to wash in, Zach. 12. 1. Did not the Disciples deal unkindly with Christ in the time of his suffering? Peter denied him, and all the rest fled from his colours: Mat. 26, 56. Then all the Disciples forsook him, and fled: Yet Christ did not take advantage of their weakness, nor did he cast them off, but sends the joyful news of his Resurrection to them, Mat. 27. 7: And of his Ascension, John. 20. 17; Go to my Brethren, and say unto them, I ascend to my Father, and your Father. And lest Peter should think, he was none of the number that should be interested in Christ's love, therefore Christ dispatcheth away a special Message to Peter to comfort him: Mar. 16. 7. Go tell the Disciples and Peter, that he goes before you intoGalilee there shall you see him. So that where our hearts are sincere, and our turnings aside are rather from a defect in our power, than our will, the Lord Jesus will not take advantage of every failing, but will drop his blood upon us, which hath a voice in it, which speaks better things than the blood of Abel 
* Herald 12. 24. .  
Object. 3. But I find such a faintness and feebleness in my soul, that I dare not go to the Lords Table?  
Resp. Thou hast the more need to go: Drink of this Wine for thy often infirmities, 1 Tim. 5. 23 Were it not strange for a man to argue thus, My body is weak and declining, therefore I will not go to the Physician; he should the rather go. Our weakness should send us to Christ; his blood is mortal to sin, and vital to grace. Thou sayest, thou hast defects in thy soul; if thou hadst none, there would be no need of a Mediator, nor would Christ have any work to do: Oh therefore turn thy disputing into believing, be encouraged to come to this Blessed Supper; Thou shalt find Christ giving forth his sweet influenences, and thy grace shall flourish as an herb.  
Object. 4. But I have often come to this Ordinance, and find no fruit? I am not filled with comfort?  
Answ. God may meet thee in an Ordinance, when thou dost not discern it. Christ was with Mary, yet she did not know it was Christ. Thou thinkest Christ hath not met thee at his Table, because he doth not give thee comfort.  
1. Though he doth not fill thee with comfort, he may fill thee with strength. We think we have no answer from God in a duty, unless he fill us with joy; yes, God may manifest his presence, as well by giving strength as comfort. If we. have power from Heaven to foil our corruptions, and to walk more closely and evenly with God, this is an answer from God. Zach. 10. 12. I will strengthen them in the Lord. If Christian, thou hast not God's arm to embrace thee, yet if thou hast his arm to strengthen thee, this is the fruit of an Ordinance.  
2. If God doth not fill thy heart with joy, yet if he fills thy eyes with tears, this is his meeting thee at his Table. When thou lookest upon Christ broken on the Cross, and considerest his love, and thy ingratitude, this makes the dew begin to fall, and thy eyes are like the fish-pools in Heshbon 
* Cant: 4. 7. , full of water: This is God's gracious meeting thee in the Sacrament; bless his Name for it. It is a sign the Sun of Righteousness hath risen upon us, when our frozen hearts melt in tears for sin.  
3. If thy Comforts are low, yet if the actings of thy Faith be high, this is God's manifesting his presence in the Supper. The sensible tokens of God's love are withheld, but the soul ventures on Christ's blood; it believes that coming to him, he will hold out the golden Sceptre 
* Joh. 6. 37. . This glorious acting of faith, and the inward quiet that faith breeds, is the blessed return of an Ordinance, Mic. 7. 19 He will turn again, he will have compassion upon us. The Church's comforts were darkened, but her faith breaks forth as the Sun out of a Cloud. He will have compassion on us. This acting of faith makes us in a blessed condition; Blessed are they which have not seen, yet have believed 
* Joh. 20. 24. .  
Object. 5. But I cannot find any of these things in the Sacrament; my heart is dead and locked up, and I have no return at all.  
Resp. Wait on God for an answer of the Ordinance. God hath promised to satiate the soul 
* Promissa Deicadunt in debitum . Psal. 107. 9 He filleth the hungry soul with goodness. If not with gladness, yet with goodness; the soul must be filled, or how can the promise be fulfilled? Christian! God hath said it, therefore wait. Wilt not thou believe God, unless thou hast a voice from Heaven? The Lord hath given thee his promise; and is it not as good security to have a Bill under a man's hand, as to have it by word of mouth? Be content to wait a while; mercy will come. God's mercies in Scripture, are not called speedy mercies, but they are Sure mercies, Isa. 55. 3.  
5. Hath Christ given us his Body 
5. Bran.  Blood? Then when we are at this Gospel-Ordinanc●…, let us remember the Lord Jesus there. The Sacrament is a Christ-remembring Ordinance. 1 Cor. 11. 25. This do in remembrance of me 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In mei comm●…morationem reddit Ambrose. . God hath appointed this spiritual festival, to preserve the living memory of our dying Saviour. A Sacrament-day is a Commemoration-day.  
1. Remember Christ's Passion 
* Memori●…m passionis meae, a●…imis vestris recolit●…. Estius in loc. . Lam. 3. 19 Remembering the wormwood and the gall. I may a little alter the words. Remembering the Vinegar and the ●…ll. If the Manna was to be kept in the Ark, that the memory of it should be preserved: How should the Death and Suffering of Christ be kept in our minds, as a memorial, when we are at the Table of the Lord?  
2. Remember the glorious benefits we receive from the broken Body of Christ. We usually remember those things which are advantageous to us. Christ's broken Body is a Screen t●… keep off the fire of God's wrath from us; Christ's Body being broken, the Serpent's head is broken. Christ being broken upon the Cross, a Box of precious Jewels is broken open: Now we have access to God with boldness; the Blood of the Cross hath made way to the Throne of Grace: Now we are made Sons and Heirs; and to be Heir to the Promise, is better than to be Heir to the Crown. Christ having died, we are made near a kin to the blessed Trinity; we are candidates and expectants of glory. The bloody way of the Cross, is our Via lact ea, our milky way to Heaven. Jesus Christ drank Gall, that we might drink the hony-streams of Canaan. His Cross was stuck full of Nails, that our Crown might be hung full of Jewels. Well may we remember Christ in the Blessed Sacrament!  
But it is not the bare remembrance of Christ's Death is enough. Some who have a natural tenderness of spirit, may be affected with the History of Christ's Passion; but this remembrance of Christ hath little comfort in it. Let us remember Christ in the Sacrament aright.  
1. Let us remember Christ's Death with joy. Galat. 6. 14. God forbid that I should glory, save in the Cross of our Lord Jesus Christ When we see Christ in the Sacrament crucified before our eyes, we may behold him in that posture as he was in upon the Cross, stretching out his blessed arms to receive us. O what matter of triumph and acclamation is this! Though we remember our sins with grief, yet we should remember Christ's sufferings with joy. Let us weep for those sins which shed his Blood, yet rejoice in that blood which washeth away our sins.  
2. Let us so remember Christ's Death, as to conform to his Death. Phil. 3. 10. That I may be conformable to his death. Then we remember Christ's Death aright, when we are dead with him; our pride and passion are dead. Christ's dying for us, makes sin die in us: Then we rightly remember Christ's crucifixion, when we are crucified with him; we are dead to the pleasures and preferments of the World. Gal. 6. 14. The world is crucified unto me, and I unto the world.  
6. If Jesus Christ hat●…●…ven us this Soul-festival for the strengthening 
Bran. 6.  of grace; let us labour to feel some virtue flowing out of this Ordinance to us; let not the Sacrament be a dry breast. It were strange if a man should receive no nourishment by his food. It is a discredit to this Ordinance, if we get no increase of Grace. Shall leanness enter into our souls, at a feast of fat things? Christ gives us his Body and Blood, for the augmenting of Faith; he expects that we should reap some profit and income; and that our weak minute-faith, should flourish into a great faith. M●…t. 15. 28. O woman, Great is thy faith! It were good to examine, whether after our frequent Celebration of this holy Supper, we have arrived at a great Faith.  
Quest. How may I know, Whether I have this great Faith?  
Resp. For the Solution of this, I shall la●… lown six eminent Signs of a great Faith; and if we can show any one of them, we have made a good proficiency at the Sacrament.  
1. A great Faith can trust God 
1. Sign.  without a pawn; it can rely upon Providence in the deficiency of outward supplies, Hab. 3. 17, 18. Although the Figtree shall not blossom, neither shall fruit be in the Vines, the labour of the Olive shall fail, etc. yet will I rejoice in the Lord, etc. An Unbeliever must have something to feed his senses, or he gives up the Ghost. When he is at his Wealths end, he is at his Wit's end. Faith doth not question but God will provide, though it sees not which way provisions should come in. Faith doth not fear Famine 
* Fides fa●…um non formidat. . God hath set his Seal to it, Verily thou shalt be fed, Psal. 37. 3. Faith puts the Bond in suit. Lord, saith Faith, Wilt thou feed the Birds of the Air, and wilt not thou feed me? Shall I want, when my Father keeps the Purse? A good Christian with the Rod of Faith, smites the Rock in Heaven; and some honey and oil, comes out for the recruiting his present necessities.  

2. Sign.  2. A great Faith is a wonderworking Faith. It can do those things which exceed the power of Nature. A great Faith can open heaven, it can overcome the world 
* 1 Joh. 5. 4. ; it can master a complexion-sin 
* 2 Sam. 22. 24. ; it can prefer the glory of God before Secular interest 
* Rom. 9 1. ; it can rejoice in affliction 
* 1 Thes. 1. 6. ; it can bridle the intemperancy of passion; it can shine forth in the hemisphere of its relations; it can do duties in a more refined sublimated manner, mixing Love with Duty, which mellows it, and makes it taste more pleasant. It can antedate Glory 
* Fides attingit inaccessa, prospicit novissima. , and make things at the greatest distance to unite. Thus the Springhead of Faith riseth higher than Nature. A man by the power of Nature can no more do this, than Iron can of itself swim, or the Earth ascend.  
3. A great faith is firm and steadfast; weak faith is frequently shaken with 
3. Sign.  fears and doubts. A great Faith is like an Oak, that spreads its roots deep, and is not easily blown down. Col. 2. 7. A great Faith is like the Anchor, or Cable of a Ship, that holds it steady in the midst of storms 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. . A Christian who is steeled with this heroic Faith, is settled in the Mysteries of Religion. The Spirit of God hath so firmly printed heavenly truths upon his heart, that you may as well remove the Sun out of the Firmament, as remove him from those holy Principles he hath sucked in. Behold here, a Pillar in the Temple of God 
* Rev. 3. 12 .  
4. A great Faith can trust in an 
4. Sign.  angry God; it believes God's love through a frown 
* jon. 2. 4. . A vigorous Faith, though it be repulsed and beaten back, yet it will come on again 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and press upon God with an holy obstinacy. The Woman of Canaan was three times repulsed by Christ, yet she would take no denial from him; she turns discouragements into arguments, and made a fresh onset upon Christ, till at last by the power of Faith she overcame him. O Woman, great is thy Faith, be it unto thee as thou wilt, Mat. 15. 28. The Key of her Faith unlocked Christ's bowels, and now she may have what she will from him. When once she had gotten his heart, she might have his treasure too.  
5. A great Faith can swim against Tide; it can go c●…oss to sense 
5. Sign.  and reason. Corrupt reason saith as Peter, Master, Pity thyself. Faith saith, It is better to suffer, than sin. Reason consults safety; Faith will hazard safety, to preserve Sanctity. A Believer can sail to Heaven, though the Tide of Reason, and the Wind of Temptation be against him 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. .  
Abraham in the case of sacrificing his Son, did not call Reason to the Councel-board: When God said, Offer up thy son Isaac, it was enough to pose not only fleshly wisdom, but even Faith too; for here, the commands of God did seem to interfere. In one command, the Lord said, Thou shalt not murder; and behold here a quite contrary command, Offer up thy son. So that Abraham in obeying one command, seemed to disobey another.  
Besides Isaac was a son of the Promise; the Messiah was to come of Isaac's line 
* Hebr. 11. 18. ; and if he be cut off, where shall the World have a Mediator? Here was enough to amuse, and puzzle this holy Patriarch; yet Abraham's Faith unties all these knots, and the bloody knife is made ready.  
Abraham believed that when God called for it, it was not Murder, but Sacrifice; and that the Lord having made a promise of Christ's springing out of Isaac's loins, rather than the promise should fall to the ground, God could raise up seed out of Isaac's ashes. Here was a Gyant-faith, which God himself did set a Trophy of honour upon. Gen. 22. 16. By myself have Isworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy Son 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , thine only Son, That in blessing I will bless thee, etc.  
6. A great Faith can bear great 
6. Sign.  delays. Though God doth not give a present answer to prayer, Faith believes it shall have an answer in due time. A weak faith is soon out of breath, and if it hath not the mercy presently, it begins to faint; whereas he who hath a strong puissant faith, doth not make haste 
* Isa. 28. 16. . A great Faith is content to stay God's leisure. Faith will trade with God for time. Lord, saith Faith, If I have not the mercy I want instantly, I will trust longer; I know my money is in good hands; an answer of peace will come. Perhaps the mercy is not yet ripe, or perhaps I am not ripe for the mercy. Lord, do as it seems good in thine eyes. Faith knows that the most tedious Voyages have the richest returns; and the longer mercy is in expectation, the sweeter it will be in fruition 
* Quo longius defer tur, 〈◊〉 suavius laetatur. .  
Behold here a glorious faith; if we have such a faith as this to show, it is a blessed fruit of our Sacramental converse with God.  
But I would not discourage Infant-believers. If your grace be not risen 
Caution  to the bigness and proportion of a great Faith, yet if it be of the proper kind, it shall find acceptance. God who bids us receive him who is weak in faith 
* Rom. 14. 10 , will not himself refuse him. If your Faith be not grown to a Cedar, yet if it be a bruised Reed, it is too good to be broken, Mat. 12. 20. A weak Faith can lay hold on a strong Christ. A Palsy hand may tie the Knot in Marriage.  
Only, let not Christians rest in lower measures of grace, but aspire after higher degrees. The stronger our Faith, the firmer our Union with Christ, and the more sweet influence we draw from him.  
This is that which honours the blessed Sacrament, when we can show the increase of grace; and being strong in faith, bring glory to God 
* Rom. 4. 17 .  
7. Hath Jesus Christ provided such a blessed Banquet for us? He doth not 
Bran. 7.  Nurse us abroad, but feeds us with his own breast, nay blood; let us then study to answer this great love of Christ. 'Tis true, we can never parallel his love; yet let us show ourselves thankful. We can do nothing satisfactory, but we may do something gratulatory. Christ gave himself a sin-offering 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for us, let us give ourselves a thank-offering to him 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . If a man redeem another out of Debt, will not he be grateful? How deeply do we stand obliged to Christ, who hath redeemed us from Hell 
* Cum ei donavero quicquid sum, quicquid possum, nun est tanquam scintilla ad ad solemn, gutta ad sluvium, granum ad acervum? Non hab●… nis●… minuta duo, Corpus & Animam, etc. Bern. flor. !  
And let us show our thankfulness four ways.  
1. By Courage. Christ hath set us a Copy; he did not fear men, but endured the Cross, and despised the shame. Let us be steeled with courage, being ready to suffer for Christ, which is (as Chrysostom speaks) to be baptised with a Baptism of blood. Did Christ bear the wrath of God for us, and shall not we bear the wrath of men for him? It is our glory to suffer in Christ's quarrel. 1 Pet. 4. 14 The Spirit of God, and of glory resteth upon you 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. . Let us pray for furnace-grace: Be like those three Children, Dan. 3. 17. Be it known to thee, O King, that we will not serve thy gods. They would rather burn, than bow. Oh that such a spirit as was in Cyprian, might survive in us! who, when the Proconsul would have tempted him from his Religion; and said to him, Consul tibi, Consult for thy safety: saith Cyprian, In so just a cause there needs no consultation. When the sentence for his death was read, he replied, Deo gratias, Thanks be to God 
* Serm. Aug. de Cyp●…. . We know not how soon an hour of Temptation may come; Oh remember Christ's Body was broken, his blood poured out; we have no such blood to shed for him, as he shed for us.  
2. Let us show our thankfulness to Christ by fruitfulness 
* Lignum aridum factus er at in Adamo, sed per gratiam Christi pomifera arbor pullulâs●…i. Ambros. de Sacramento. . Let us bring forth the sweet fruits of patience, heavenly-mindedness, and good works. This is to live unto him who died for us, 2 Cor. 5. 15. If we would rejoice the heart of Christ, and make him not repent of his sufferings, let us be fertile in obedience. The wise men did not only worship Christ, but presented unto him gifts, Gold and Frankincense, Mat. 2. 11. Let us present Christ with the best fruits of our Garden, let us give him our love, that flower of delight. The Saints are not only compared to Stars for their knowledge, but Spice-trees for their fertilness Christ delighted in the breasts of his Spouse, because they were like Clusters of Grapes, Cant. 7. 7. The blood of Christ received in a spiritual manner, is like the water of jealousy, which had a virtue both to kill and make fruitful 
* Numb. 5. 27, 28. . Christ's blood kills sin, and makes the heart fructify in grace.  
3. Let us show our thankfulness to Christ by Zeal. How zealous was Christ for our Redemption! Zeal turns a Saint into a Seraphim. A true Christian hath a double Baptism, of water, and fire: he is baptised with the fire of zeal 
* Zelus est gradus intensus purae affectionis. . Be zealous for Christ's Name and Worship. Zeal is increased by opposition; it cuts its way through the Rocks. Zeal loves Truth most, when it is disgraced and hated. Psal. 119, 126, 127. They have made void thy Law, therefore I love thy Commandments above Gold.  
How little thankfulness do they show to Christ, who have no zeal for his Honour and Interest! They are like Ephraim, Host 7. 8. Ephraim is a Cake not turned. Baked on one side, and Dough on the other. Christ doth most abominate a luke warm temper: Revel. 3. 15. He is even sick of such Professors. They who write of the situation of England, say, that it is seated betvveen the torrid and frigid Zone, the Climate is neither very hot nor cold. I wish, this were not the temper of the people, and that our hearts were not too like the Climate we live in. The Lord cause the fire of holy zeal to be always burning upon the Altar of our hearts.  
4. Let us show our thankfulness by universal subjection to Christ. This is to make the Lord's-Supper in a spiritual sense, a feast of Dedication 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas. , when we renew our Vows, and give up ourselves to God's service. Psal. 116. 16. Truly I am thy servant, I am thy servant: Lord, all I have is thine. My head shall be thine to study for thee; my hands shall be thine to work for thee; my heart shall be thine to adore thee; my tongue shall be thine to praise thee.  
8. If Jesus Christ hath provided so 
Bran. 8.  holy an Ordinance as the Sacrament, let us walk suitably to it. Have we received Christ into our hearts? let us show him forth by our heaven line●….  
1. Let us show forth Christ by our heavenly words. Let us speak the Language of Canaan. When the Holy Ghost came upon the Apostles, they spoke with other tongues, Acts 2. 4. While we speak the words of grace and soberness, our lips smell as a perfume, and drop as honey.  
2. Let us show forth Christ by our heavenly affections. Let our sighs and breathe after God, go up as a cloud of incense. Col. 3. 2. Set your affections on things above. We should do by our affections, as the Husbandmen do by their Corn; if the Corn lie low in a damp Room, it is in danger to corrupt; therefore they carry it up into their highest Room, that it may keep the better. So our affections, if set upon the Earth, are apt to corrupt, and be unsavoury; therefore w●… should carry them up on high above the World, that they may be preserved pure; breathe after fuller discoveries of God; desire to attain unto the resurrection of the dead, Phil. 3. 11. The higher our affections are raised towards Heaven, the sweeter joy we feel. The higher the Lark flies, the sweeter it sings.  
3. Let us show forth Christ by our Heavenly Conversation: Philip. 3. 20. Hypocrites may in a pang of Conscience have some good affections stirred, but they are as flushings of heat in the face, which go and come. But the constant tenor of our life must be holy. We must shine forth in a kind of Angelical sanctity. As it is with a piece of Coin, it hath not only the King's Image within the Ring, but his superscription without: So it is not enough to have the Image of Christ in the heart, but there must be the superscription without, something of Christ must be written in the life.  
The scandalous lives of many Communicants are a reproach to the Sacrament, and tempt others to Atheism. How odious is it, that those hands which have received the Sacred Elements, should take Bribes! That those eyes, which have been filled with tears at the Lords-Table, should afterwards be filled with Envy! That those teeth, which have eaten Holy Bread, should grind the faces of the Poor! That those lips, which have touched the Sacramental Cup, should salute an Harlot 
* Sunt lotis mani bus, sed illotis operibus. Ber. ! That that mouth which hath drunk Consecrated Wine, should be full of Oaths! That they who seem to deisie Christ in the Eucharist, should vilify him in his Members! In a word, That such who pretend to eat Christ's Body, and drink his Blood at Church, should eat the bread of wickedness, and drink the wine of violence in their own houses! Prov. 4. 17. These are like the Italians I have read of, who at the Sacrament are so devout, as if they believed God to be in the bread; but in their lives are so profane, as if they believed not God to be in Heaven. Such as these are apt to make the World think that the Gospel is but a fancy, or religious Cheat. What shall I say of them? They do with Judas, receive the Devil in the Sop, and are no better than Crucifiers 
* Conculcant Daminum, & sanguinem dulcissim●… vi●…is ducunt pollutum. Bern.  of the Lord of Glory. As their ●…in is heinous, so their punishment will be proportionable, 1 Cor. 11. 29. They eat and drink damnation to themselves. If one of the Vestal Nuns who had vowed herself to Religion were deflored, the Romans caused her to be buried alive 
* Plutarch. . Such as have a Sacramental vow upon them, yet afterwards deflore the Virginity of their souls byscandalous sins, God will bury them alive in the flames of Hell.  
Oh that such a lustre and majesty of holiness did sparkle forth in the lives of Communicants, that others may say, These have been with Jesus! And their Consciences may lie under the power of this conviction, that the Sacrament hath a confirming and a transforming virtue in it!  
4. The fourth Use is of comfort to God's people. 
Use 4. Consolation.   
1. From Christ's body broken, and his blood poured out, we may gather this comfort, That it was a glorious Sacrifice.  
1. It was a Sacrifice of infinite merit. Had it been only an Angel that suffered; or had Chaste been only a mere man, (as some do blasphemously dream 
* Poterit h●…c opinio Hebioni convenire qui nudum homin●…m etc. Tertul. ) than we might have despaired of salvation; but he suffered for us who was God as well as man 
* Non fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Therefore the Apostle calls it expressly, Sanguis Dei, the blood of God, Acts 20. 28. It is man that sins, it is God that dies. This is a sovereign Cordial to Believers. Christ having poured out his blood, now God's justice is completely satisfied. God was infinitely more contented with Christ's sufferings upon Mount Calvary, than if we had lain in Hell, and undergone his wrath for ever. The Blood of Christ hath quenched the flame of Divine fury: And now what should we fear? All our Enemies are either reconciled, or subdued; God is a reconciled Enemy, and sin is a subdued Enemy. Who shall lay any thing to the charge of God's Elect? It is Christ that died, Rom. 8. 34. 'Tis reported when Satan once appeared to Luther, and thought to affright him, Luther showed him that Scripture, Gen. 3. 15. I will put enmity between thee and the Woman, and between thy seed and her Seed, it shall bruise thy head; whereupon Satan vanished. So when the Devil shall accuse us, let us show him the Cross of Christ. When he brings his Pencil, and goes to paint our sins in their colours, let us bring the Sponge of Christ's blood, and that will wipe them out again. All Bonds are cancelled; whatsoever the Law hath charged upon us, is discharged. The debt-book is crossed with the blood of the Lamb.  
2. It was a Sacrifice of eternal extent. The benefit of it is perpetuated. Hebr. 9 12. He entered in once into the holy place, having obtained eternal redemption for us 
* In●… Christi 〈◊〉 ifici●…m ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 mansu●…●…luisse. Estius.  Therefore Christ is said to be a Priest for ever, Hebr. 5. 6. because the virtue and comfort of his Sacrifice abides for ever.  
2. Christ's Blood being shed, 
2.  Believers may lay claim to all heavenly privileges; Wills are ratified by the death of the Testator. Hebr. 9 17. A Testament is of force after men are dead. It is observable in the Text; Christ calls his blood, The blood of the New Testament 
* Sanguis quo foedus solenniter sancitur. Grotins'. . Christ made a Will or Testament, and gave rich Legacies to the Saints, pardon of sin, grace, and glory, the Scriptures are the Rolls wherein these Legacies, are registered, Christ's blood is the sealing of the Will. This blood being shed, Christians may put in for a Title to these Legacies. Lord, pardon my sin, Christ hath died for my pardon. Give me grace, Christ hath purchased it by his Blood. The Testator being dead, the Will is in force. Christian, Art thou not filled with joy? Art thou not possessed of Heaven? yet thou hast this confirmed by Will. A Man that hath a Deed sealed, making over such Lands and Tenements after the expirement of a few years, though at present he hath little to help himself with, yet he comforts himself when he looks upon his sealed Deed, with hopes of that which is to come. So, though at present we enjoy not the privileges of Consolation, and Glorification, yet we may cheer our hearts with this, the Deed is sealed, the Will and Testament is ratified by the bloodshedding of Christ.  
3. Is Christ's Blood shed? here is comfort against death. A dying Saviour sweetens the pangs of death 
* 3. Mors obiit ●…orte ●…risti. . Is thy Lord Crucified? be of good comfort, Christ by dying hath overcome death. He hath cut the lock of sin, where the strength of death lay. Christ hath knocked out the teeth of this Lion: He hath pulled the thorn out of death, that it cannot prick a Believer's Conscience. Hosea 13. 14. O death, I will be thy plague. Christ hath disarmed death and taken away all its deadly weapons, that though it may strike, it cannot sting a Believer. Christ hath drawn the poison out of death, nay, he hath made death friendly 
* Mertis aculeum retud it Christus, & ●…im infregit; jamque fit peccati abol●…tio, & ad vitam meliorem transitio. Rivet. in Gen. c. 2. Exercit. 21. . This pale Horse carries a Child of God home to his Father's house. Faith gives a propriety to Heaven, death gives a possession: What sweet comfort may we draw from the Crucifixion of our Lord! his precious blood makes the pale face of death to be of a ruddy and beautiful complexion.  
Use ult. Here is a dark side of the Cloud 
Use 5. Terror.  to all profane persons who live and die in sin, they have no part in Christ's blood. Their condition will be worse, than if Christ had not died: Christ who is a Loadstone to draw the Elect to Heaven, will be a Millstone to sink the wicked deeper in Hell. There is a Crew of sinners who slight Christ's blood, and swear by it; let them know his blood will cry against them. They must feel the same wrath which Christ felt upon the Cross; and because they cannot bear it at once, they must be undergoing it to Eternity 
* 2 Thes. 1. 9 . So unconceivably torturing will this be, that the damned know not how to endure it, nor yet how to avoid it.  
Sinners will not believe this till it be too late. The Mole is blind all its life, yet, as Pliny saith, it begins to see when it dies 
* Oculos iucipit aperire moriendo quos clausos habuit vivendo. . Wicked men while they live, are blinded by the god of this world 
* 2 Cor. 4. 4. ; but when they are dying, the eye of their Consciences will begin to be opened, and they shall see the Wrath of God flaming before their eyes, which sight will be but a sad Prologue to an Eternal Tragedy.  
FINIS.   


TO THE READER.  
Christian Reader,  
I Have (according to my promise) superadded a few lines, suiting a Sacramental Discourse. The Subject is so excellent and sublime, that I cannot speak enough of it, nor well enough. What can be more sacred, than the observing Christ's last Will and Testament, Do this in Remembrance of me. We are to be so solemnly affected at the Holy Supper, as if we were receiving it among the Apostles from Christ's own hands 
* Eo affectu debetis esse imbuti, ●…um sumitis Eucharistiam, perinde ac in illa ipsa Christi ●…ssetis vespera, adeoque coena, eidemque accumbereti●… thoro, 〈◊〉 abipso Christo acciperetis sacrum istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . This mysterious Ordinance is to be perpetuated till Christ's coming to judgement, 1 Cor. 11. 26. 
* Patet, ritum hunc Eucharistiae duraturum usque ad finem mundi. Ca●…vinus, Groti●…s, Theophyl:  The Supper of the Lord is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or foret hast of that Marriage-Supper of the Lamb, Rev. 19 9 which made Damascen pray, Lord, let me receive this Supper, as an Earnest of my future Heaven. But into what a degenerate age are we fallen, when the most weighty tremendous Points of Religion are called in question. To such a Climax of impudence are some risen, as to vilify Ordinances, oppugn Christ's Divinity, deride the in-habitation of God's Spirit 
* Rom. 8. 9 ; and deny praying by the Spirit. These are they who would cause the Holy One of Israel to cease from before them, Isa. 30. 11. They would turn all Religion into a Romance, and leaven the World with Atheism. I wish they have not sinned the sin unto death 
* 1 Joh 5. 17. . If once the Truths of God jose their authority in People's hearts, then is a fatal stop put to all solid Practical Piety. God grant that the more others decry the Sanctity of the Gospel, the more we may reverence it. They have made void thy Law, therefore I love thy Commandments, Psal. 119. 126. Such as have experienced the sweetness of Truth in their own Souls, know how to estimate it. I should be glad if this short ensuing Discourse, might render the Lord Jesus more precious and eligible in our eyes, and add one cubit to our faith. O happy Ordinance of the Supper that causeth such endearments of love between Christ and the Soul; and begins those sacred Nuptials, which shall be for ever solemnised in the Kingdom of God. But I avo●…d Prolixness: hoping for a blessing from on high upon these endeavours. I rest  
Yours affectionately in the service of the Gospel. Thomas Watson. Feb. 19 1668.   

The Fiery Serpents.  Numb. 21, 6, 7, 8, 9 And the Lord sent Fiery Serpents among the People, and they bit the people, and much people of Israel died; Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the Serpents from us: And Moses prayed for the People; And the Lord said unto Moses, Make thee a Fiery Serpent, and set it upon a Pole; and it shall come to pass that every one that is bitten when he looketh upon it shall live. And Moses made a Serpent of Brass, and put it upon a Pole; and it came to pass, that if a Serpent had bitten any man, when he beheld the Serpent of Brass, h●… lived. 
IN this Portion of Holy Scripture, there are two things considerable. The people of Israel's being stung, and the manner of their Cure.  
1. Their being stung with the Fiery Serpents; where observe,  
1. The occasion of God's sending these Fiery Serpents.  
There were two Sins provoked the Lord to inflict this Punishment.  
1. Their Murmuring, ver 5. The People spoke against God and against Moses, Wherefore have ye brought us up out of Egypt to die in the Wilderness? for there is no bread, neither is there any water, Speaking against God and his Prophets go together. They spoke against God and against Moses. The Chaldee reads it, They murmured before the Lord. Murmuring is a speaking against God; and it proceeds from distrust, Psal. 106. 24. They believed not his Word, but murmured. So in the Text, There is no bread, or water; they thought they should die in the Wilderness, and then they spoke against God. Murmuring is the daughter of Unbelief. And observe the Time when they murmured; it was immediately after an eminent and glorious deliverance, ver. 3. The Lord hearkened to Israel, and delivered up the Canaanites, and they utterly destroyed them and their Cities. And behold the requital they make God for this signal mercy! They murmur against him. What? to find fault with God and just after a Deliverance? the Lord being highly provoked, sent Fiery Serpents among them, and much people of Israel died, ver. 6. 
* Fiebat magna strages. August.   
Oh, how suitable to their Sin was this Punishment. Israel did burn in heat of Passion, and God made their Flesh burn with extreme heat: Their Speeches were venomous, and they were punished with venomous Serpents 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. ad Pop. Ant●… Hom. 19 . Hence observe,  
Doctrine 1. Of all Sins God can 
Doct. 1.  least bear the sin of Ingratitude To be delivered, yet murmur! God presently sent Fiery Serpents to avenge his quarrel. Israel did not only forget God's Mercies, Psal. 106. 13. but abuse them. To be ungrateful for mercy, is, like Absalon, who assoon as David kissed him, and took him into favour, plotted Treason against him 
* Vas pertusum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Sam. 15. 10. Like the Athenians, who, in lieu of the good Service Aristides had done them, banished him out of their City 
* Plutarch. . Like the Mule who kicks the Dam after she hath given it milk. Ingratitude (saith Cicero) hath nothing of evil wanting in it 
* Nihil mali non inest. Cic. ad Attic. . It is a sin that leaves a People without excuse; if God let lose his Judgements, and send Fiery Serpents, they have nothing to say, Ezra. 9 10. And now O our God what shall we say after this? after what? ver. 9 Mercy hath been extended to us in the sight of the Kings of Persia, yet we have forsaken thy Commandments. What shall we say after this?  
Use. Let our Ingratitude be deeply laid to heart. This puts an accent upon sin, and makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of measure sinful. How many are the worse for mercy. They make a dart of God's Mercies, and shoot at him; he gives them Wit, and they serve the Devil with it; he gives them an Estate, and they feast their Lusts with it. Are these worthy to be Guests at the Lords-Table who lift up the heel against him? Will God welcome such into his presence, as know not how to use kindness? Oh that this sin may fill our faces with blushing. Take we heed for the future of following this bad example in the Text. Let us turn all our Murmurings into Hosan●…ahs. Let us praise God for his Mercies, and serve God with his Mercies.  
2. The second cause of God's sending 
2.  the Fiery Serpents, was, Their slighting of Manna. ver. 5. Our soul loatheth this light bread. The Septuagint 
Panis inan. P. Fagius.  renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this empty bread. It is spoken in contempt. Israel counted Manna vile in respect of other meat. Manna is called Angels Food; but they call it in disdain light bread. This Manna was miraculous, it came from Heaven in an extraordinary way; and mystical: It was a type and figure of the Lord Jesus, who is called the bread of Life, Joh. 6. 98. and the Hidden Manna 
* Dat Pa●…em De is quem significabat Manna, ipsn●… scil: Dominum Jesum Aug. , Rev. 2. 17. The contempt therefore of Manna was a contempt of Christ; for this, God sent Fiery Serpents.  
Doct: 2. The slighting and despising 
Doct. 2.  the Lord Jesus is a God-provoking sin. This was Israel's Crime, the despising of Manna; which was not only corporal food, but a Type of Christ their spiritual food; this greatly incensed the Lord, and made him send Fiery Serpents among them. Thus, when we despise Christ and prefer our lusts before him, as Israel did Leeks and Onions before Manna, then come the Fiery Serpents.  
Use. Let us take heed of growing weary of Christ, this blessed Manna. At first Israel did highly esteem Manna, they ran out to gather it, Happy was he that could get Manna. But this Food from Heaven, which at first was so sweet to their palate, within a while was loathed and contemned. Our nature is such, that we are apt to disesteem the richest blessings when they are common. If Pearls and Diamonds were plentiful, none would value them. If the Sun did shine but once a year how would it be prized; but because it shines every day, few admire this Lamp of Heaven. Take heed of despising Jesus Christ, Mat. 22. 5. If God was so angry with Israel for slighting of Christ when he was hid under a Type; how angry will he be with those who slight Christ, after he hath been visibly revealed, Hebr. 10. 29. Of how much sorer punishment shall they be thought worthy, who have trod under foot the Son of God. Jesus Christ is a supereminent blessing; a magazine and storehouse of all good Things 
* Communi●… the saurus. Luth. . And the love of God was never so much seen as in giving of Christ; therefore to slight Christ, is to slight the love of God.  
Quest. But who dares slight Christ?  
Resp. It is a slighting of Christ to slight his Gospel, and offer of Grace; and hath not this been England's Sin? have not we formerly nauseated Manna? did not we grow curious and wanton, and esteemed the Manna of the Gospel light-bread, and was not the Lord provoked with us? Did not he send, though not Fiery Serpents, yet a Fiery Rod among us in this City, that hath burnt down our Dwellings? Christians, I beseech you take heed of this for the future. If God indulge you with Manna again, beware of surfeiting on the bread of life. The loathing of Manna is the next way to the losing of Manna. God will take away his Mercies if they are undervalved. If you play with the light, God will put out the light.  
2. The Punishment itself, which was Fiery Serpents. These may be understood,  
1. Literally they were called Fiery Serpents.  
1. Because they were of a fiery colour.  
2. From the effect, They were Seraphims, Burners 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit, cremavit. . For when they did bite the people, they did burn with extreme heat and thirst 
* Morsum ardentes infigebant, at que simul toxicum. Munsterus, Clarius. . The Septuagint translates them▪ Killing Serpents 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Many of the people died, ver. 6.  
2. These Fiery Serpents may be understood mystically. So these Serpents were first a Type of Satan, called the old Serpent, Rev. 12. 9 He is indeed a Serpent for his subtlety. The Hebrew word for Serpent comes of a Verb that signifies to use subtlety 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 3. 1. So Satan is a Serpent 
* In Serpent maxima est astutia, & dolus nocendi: non pedes habet ut ejus vestigia audiantur, in ejus itinere ve lut lenis est gressus non rectus. Aug.  very subtle in his temptations; he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his depths, Rev. 2. 24. and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his devices, 2 Cor. 2. 11. The Devil doth with his artificial varnish put a fine gloss upon his Temptations, that he may the better draw men to his lure; he either hides his malicious designs. or colours them 
* Magis river a metuendus est daeinon fallens, quam saeviens. August. .  
2 These Fiery Serpents were a Type of Sin.  
Doct. 3. Sin is a Fiery Serpent. This Serpent is bred in our nature; it is within us 
* Serpents vitia tua s●…nt. Aug. in Psal. Tom. 8. . We would think it sad, to have Spiders and Serpents in our bodies; as it is said of Maximinus the Emperor, his body bred vermin: But it is worse to have the Serpent of Sin in our Souls. Sin is a Serpent.  
1. For its Poison. Sin hath invenomed us, and that is the reason we swell. Why doth one man swell with Pride, another with Passion, another with Lust? he is poisoned. If one had achild whom he dearly loved, mortally poisoned; how would he grieve for it? Our Souls are poisoned, yet we grieve not. How oft do sinners poison the Sacramental Cup!  
2. Sin is a Serpent for the sting of it. 'Tis the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sin at first shows its colour in the glass, afterwards it bites as a Serpent, Prov. 23. 32. Sin is a Serpent with four stings. 1. It stings with guilt, Rom. 3 19 2. With horror of Conscience, which is Limen inferni; Judas and Spira felt this; all the racks, strappadoes, and tortures in the world are but Ludibria & risus, a sport in comparison of this deadly sting; no outward comforts can ease a Conscience stung with sin, no more than a Crown of Gold can cure the Headache.  
3. Sin stings with death, Rom. 5. 12. and death by Sin. Sin is the wild Gourd that Adam gathered and eat; and the next news was, There is death in the 
2 King. 4. 40.  pot.  
4. Sin without Repentance stings the Soul with damnation. This Fiery Serpent, brings to the Fiery Furnace, I have rcad of the City Amycle in Italy destroyed by Serpents 
* Pliny. . Such a destroying Serpent is sin.  
Use 1. See the sad condition of wicked men! They make light of sin, but sin is a Fiery Serpent crept into their bosom. When the Serpent hath bitten one (saith Pliny) the venom and contagion of it spreads all over his body. Sin hath envenomed men all over; their hearts are full of poison, Rom. 1. 29. Being filled with all unrighteousness. Their Tongues spit forth the poison of the Serpent in Oaths and Curses, Psal. 58. 2. The poison of Asps is under their Tongue.  
This may serve to humble God's own people; though they have the meekness of the Dove, yet they have aliquid serpentis, something of the evil evil of Serpent in them. Though the curse due to sin is taken away, yet the venom of this Serpent doth in part remain: They have much love of the World, much Unbelief much unmortified Passion. Among Christ's Disciples there was Pride and Emulation. Tho Christians have something of God's Spirit in them, yet they have something which is Serpentine. This Viper of sin will not be shaked off till death. Oh how may this humble the best of God's Saints. The Bishop of Alexandria when Egypt was converted to the Faith, destroyed all their Idols but one, that so looking upon that, they might see their folly, and abhor themselves for their Idolatry. So God suffers not sin to be perfectly abolished in this life, he leaves some corruption in the heart, Something of the Serpent, that his people may loathe themselves in the dust. What need have Believers to drink Christ's Blood in the Sacrament, which is the best antidote against the poison of the Soul.  
3. See that which may raise in us abhorring thoughts of sin. It is a venomous Fiery Serpent; will any man hug a Serpent? Oh look not on the sine coat of the Serpent, but the sting. It stings with the wrath of God. Pursue sin with an holy malice, Mortify the deeds of the flesh, Rom. 8. 13. It is an happy thing when a Christian can say, Though the Serpent be not dead, yet i●… is dying. Kill this Serpent or it will kill you.  
4. If sin be a Fiery Serpent, then be sensible of the malignity and virulency of this Serpent, feel yourselves stung. Feel your Hypocrisy and Infidelity. We are ready to think what a fearful thing it was to be bitten with the Fiery Serpents. We have a worse Serpent bites us, and the misery of all is, we are stung and are asleep, Eph. 4. 19 O that God would by his Spirit awaken us that we may not sleep the sleep of death.  
5. If sin be a Fiery Serpent with so many stings, then let us labour that these deadly stings fastened in our Consciences may be healed. And that brings me to the second Thing.  
II. The manner of Israel's Cure. 
11.  vers. 8. Make thee a Fiery Serpent, (or Serpent of Brass) and set it upon a Pole: and it shall come to pass that every one that is bitten, when he looketh upon it shall live: And Moses made a Serpent of Brass, and put it upon a Pole, etc. In which words there is the Signum, and the Signatum; the Sign, the Brazen Serpent, and the thing signified, Christ the healer of Souls. So it is interpreted by the Evangelist. Joh. 3. 14. As Moses lifted up the Serpent in the Wilderness: even so must the son of man be lifted up, that whosoever believeth in him should not perish, etc.  
Doct. 4. The Lord Jesus is the 
Doct. 4.  true Brazen Serpent that heals sinners stung with sin 
* Morsus Serpent is l●…thalis, mors domini vitalis. Austin. . For the further illustrating of this I shall show you,  
1. The fit Analogies and resemblances between Christ and the Brazen Serpent.  
1. The Serpent in the Wilderness resembled Christ in its materiality, the Serpent was of Brass, not Marble, or beaten Gold: This being made of Brass did Typify Christ three ways.  
1. Brass is an inferior Metal, and unlikely to produce such a noble effect. What was a Serpent of Brass to heal one that was stung? If some Sovereign Medicine or Antidote had been applied, if the balm of Gilead had been brought, this had been likely to have wrought a Cure, but what is there in a Serpent made of Brass to heal? This was a Type of Christ, it resembled the meanness of his Person, he affected not outward pomp and state; he came into the World in a mean Condition, There was no beauty in him that he should be desired, Isa. 53. 2. Who that had looked upon Christ with a carnal eye, would ever have thought he should be the Messiah, the glorious healer of the World?  
2. Brass is a solid firm Metal; which resembled Christ's Power. Job 9 19 If I speak of strength, lo he is strong. Therefore called, The Mighty God 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isa. 9 6. Of what invincible fortitude was he, who could bear the wrath of God and the sins of the World! He must needs be puissant who could break the Gates of Hell, and triumph over Satan upon the Cross.  
3. Brass doth shine, but not dazzle the eyes. So Christ though he doth shine in his Godhead, yet his Human Nature doth so allay the splendour of his Glory, that we may look upon him now, and not be overwhelmed with the immenseness and brightness of his Majesty.  
2. The Brazen Serpent resembled Christ in its figure and shape. The Serpent though it was made like a Serpent, yet it was no 
Serpens ille ●…neus non erat Pestifer, sed solum speciem forebat. P. Fagius.  real Serpent. Thus Christ (as the Scripture saith) was in the likeness of sinful flesh, Rom. 8. 3. yet he was no sinner. He was made sin, but knew no sin, 2 Cor. 5. 21. He knew sin in the weight, but not in the act. He was ab omni macula alienus, he was purer than the Sun; he had no more sin than the Brazen Serpent had sting or venom in it 
* Suscipi●…ndo sine culpa paenam, & paenam sanavit & culpam. Aug. Tom. 10. .  
3. The Serpent in the Wilderness resembled Christ in its Erection and Elevation. It was lifted up that all Israel might see it. It must not only be framed but lifted up 
* In extremitate hastis vexillaris ut eminus ab omnibus conspici posset. Ar. Montan. Vatabl. ●…rusius. . So Christ must not only be made a Saviour, but he must be lifted up. Now Christ is said to be lifted up four ways.  
1. Christ was lifted up in the Acclamation of the Angels, Luk. 2. 7. Unto you is born this day, a Saviour, which is Christ the Lord; and suddenly there was with the Angel a multitude of the heavenly host praising God, and saying glory to God in the highest, etc. The Angels adored Christ, and were the Heralds to proclaim the joyful news of a Saviour to the World. Thus was Christ lifted up in the Triumphs of Angels.  
2. Christ is lifted up in the Preaching of the Gospel 
* Ainswort. . So he is an Ensign erected for all to look to, Isa. 11. 10. It is the Ministers office to lift up Christ in the eyes of the World; to hold him forth in his glory, and proclaim him as the only Messiah, and that there is no Salvation in any other, Act. 4. 12 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  
3. Christ was lifted up upon the Cross: The Pole was undoubtedly a Type of the Cross, and the lifting up of the Serpent on the Pole was a Type of Christ's being lift up upon the Cross. This was a blessed lifting up. Christ's lifting up is our lifting up. Joh, 12. 32. And I if I be lifted up from the earth, will draw all men unto me: That is, all that belong to the Election. For mercy runs only in the channel of Election. O how happy was it for us, that this spiritual brazen serpent was erected. Christ's being lifted up upon the Cross, is the cause of our being lifted up to Heaven. And in the Sacrament is a solemn Commemoration of Christ's Crucifixion.  
4. Christ is lifted up in our hearts, by our contemplating, admiring, loving him. It is not the lifting up of Christ on the Cross will save us, unless he be lifted up in our hearts. When we prise Christ, and set him highest in our thoughts and esteem, this is to lift him up in our souls. There are two chief things a Christian hath to do, to depress self, and exalt Christ.  
4. The brazen serpent resembled Christ in the design of its being lifted up, and that was intuition; when Israel were stung, they must look upon the Brazen serpent; which looking employed a secret hope they had of cure. So Christ was therefore lifted up on the Cross, that he may be looked upon by an eye of Faith. The people of Israel needed not to have taken down the Serpent from the Pole, and touched their sores with it; they were only to look on it, and they were healed. So we need not go to fetch Christ down from Heaven (as the Papists do who make him to be corporally in the Bread); no, if we do but look upon him fiducially, we shall be cured of our sting.  
Observe four Things about the Brazen Serpent. There were four cases in which the Brazen Serpent would have done the people of Israel no good, though it were lifted up.  
1. In case the Brazen Serpent had been set up, yet if they had not fixed their eye upon it, it would not have cured them. So though Jesus Christ be lifted up as a Saviour to the world; yet if this Brazen Serpent be not looked upon believingly he will not save, Joh. 3. 18. He that believeth not, is condemned already. The Arminians dream of Universal Redemption, Christ dying intentionally for all. The Brazen Serpent was made a Type of Christ; now the Brazen Serpent cured not all persons, only them that looked upon it. So those who either through ignorance, or stubbornness, look not on Christ by Faith have no benefit by him.  
2. In case the people of Israel had not looked upon this Serpent Alone, if they had set up another Brazen Serpent by this, and looked upon both, they had not received a cure. So after God hath set up Christ to be a Saviour, if any shall presume to set up another Saviour by him (as the Papists who look partly to Christ, and partly to their Merits) they can receive no sanative virtue from him. For us of the Protestant persuasion, to look upon our duties equally with Christ, our prayers and tears, as expecting they should merit salvation, this is to make two Brazen Serpents, to set up two Christ's, and then we cannot be cured. We are to use duties, but to look beyond them to Christ. They are good duties, but bad Christ's. If we trust to our duties for salvation, they will be Fiery Serpents to sting us, not Brazen Serpents to heal us.  
3. In case the Brazen Serpent was set up upon a Pole, if Israel had looked only upon their sting, and not upon the Serpent, they had not been cured. So if we look only upon our Sins, and through despair look not up to Christ, we have no healing from him. To keep away from Christ because of our sins, is a disparagement to Christ, as if there were more malignity and poison in sin then virtue in this Brazen Serpent. Indeed we must look with one eye upon sin, but with another eye upon Christ. Look on sin with a penitent eye, and on Christ with a believing eye 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. . Weep for sin that slay Christ, but hope in the Lamb slain.  
4. In case Israel had looked upon the Brazen Serpent, yet if it had been with an eye of scorn or contempt, as despising that remedy God had provided, they had not been cured; Jesus Christ is lifted up, but if he be looked upon as the Jews looked upon him when he hung on the Cross, with an eye not of reverence but disdain, he will not cure. The blasphemous Socinians look upon Christ only as a mere man, and his blood not satis●…ory or meritorious, these cannot be ●…ved by him 
* Qui non erubescit crucifixum saluus fiet. August. . Isa. 53. 3. He is despised of Men. To these he is not a Brazen Serpent, but a consuming fire.  
5. The Brazen Serpent resembled Christ in the issue and result of it. He who looked on the Serpent had an infallible cure. So he that can but look wishly on Christ by Faith is certainly sav●…d. Joh. 3. 14. Whosoever believeth on him shall not penish. Our misery at first came in by the eye, looking upon the apple undid us; but looking on Christ aright saves us.  
2. I shall show the Transcendencies of Christ the Spiritual Brazen Serpent above that in the Wilderness.  
1. The Brazen Serpent was inanimate, it could repair life, not infuse life. But Jesus Christ gives life to the World 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , Joh. 6. 33. Yea, a neverdying life, Joh. 3. 15. Eternal life. Life is sweet, but this word Eternal, makes it sweeter.  
2. The Brazen Serpent could cure only a sting in the body. The Lord Jesus heals a more deadly sting in our souls. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Psal. 103. 3. So deep were these wounds that they could not be healed but by deeper wounds made in Christ's side. He was fain to die to cure us.  
3. The Brazen Serpent could cure only those who were within sight of it, such as were afar off and in remote parts of the Wilderness, had not their sting removed; But Jesus Christ cures none but them who are afar off, Jer. 2. 5. They are gone far from me. The East is not so far from the West, as the sinner is from God; but herein appears the virtue of our Spiritual Brazen Serpent, he heals none but them who are afar off. Such as are not only aliens but rebels, that live in the Devil's Territories, Christ works a cure upon them, and turns them from the power of satan, Act. 26. 18.  
4. The Brazen Serpent cured them that looked on it; but if they had wanted the organ of fight, there had been no cure for them. What would a poor blind Israelite have done? but Christ our Brazen Serpent not only cures us when we look upon him, but if we want our sight, he enables us to look upon him. Christ not only saves us when we believe, but he gives us power to believe, Ephes. 2. 8. Christ anoints us with the eyesalve of his Spirit that we may look up, and looking up we are cured.  
Use. 1. Information,  
1 Branch. In this Mystery of the Brazen Serpent, see by what improbable means God doth sometimes effect great things. What was a Brazen Serpent? What likelihood that this should heal one that was stung? it was a mere Image, a shape, and this not applied to the wound, but only beheld and looked upon, yet this wrought a cure. Reason would with Sarah have laughed at this. A bitter Tree cast into the waters did dulcify and make themsweet to drink of 
* Sal Elisaei sanavit terram sterslem, licét sal natura sua sterilitatem inducat. Drusius. . Clay and spittle cured the blind man; we would rather think it should put out ones eyes that did see. What is there in the Rainbow to prevent a deluge? What is Bread and Wine in the Sacrament, that these Elements should be consecrated to such an high mystery as to be a symbol of Christ's Body and 
Quid magis rationi obstat quam mortu. 'em homsnem vivificare mundum, in illius cruse & igno minia, humans ge n●…is gloriam absconditam esse. P. Fagius.  Blood? What more strange than that a dead man should quicken the world? but God loves to amuse and nonplus human wisdom, and bring great things to pass by weak contemptible means, 1 Cor. 1. 27, 28. This the Lord doth.  
1. That his Glory may shine forth the more. The less appears in outward means the more of God is seen. The less beauty and splendour is in the Loadstone, the more the virtues of it are admired. And the less outward Pomp is in the instrument, the more God's wisdom & energy is manifested.  
2. God would have the World see what power is in his Institution. God appointed the Brazen Serpent 
* Fac tibi Presterem. , therefore a word of Blessing went along with it to heal, 
* Non in Serpent sed in domini imp●…rio vis posita.  Psal. 107. 20. He sent forth his word and healed them. In the blessed Sacrament we are to look above the Elements; a word of Blessing goes along with God's Institution to make this Ordinance effectual for the sealing up of Christ and all his benefits to us.  
2. Bran. In this Mystery of the Brazen Serpent, see what infinite need we stand in of Christ. What would a stung Israelite have done without a Brazen Serpent? if Balm be needful for one that is wounded, if an antidote be needful for one that is poisoned, than Christ the Brazen serpent is needful for a soul stung with sin.  
Yea, and what need have we to look often upon Christ in the frequent Celebration of the Lords Supper, where Christ in a special manner is lifted up; though we have looked upon this Brazen serpent formerly, yet still we have need to look upon him, we are not perfectly healed. Indeed Israel if they had looked but once on the Brazen Serpent, they were perfectly cured; but though we have looked several times on Christ in the Sacrament, and can say by experience, We have fetched virtue from him, yet we are not perfectly cured. Though the guilt of sin be taken away, yet not the presence and in-being. Our bloody issue is not quite dried up; our wounds bleed afresh, our sins break out again. I appeal to the best hearts alive, how often have they been stung with sin and tentation since they looked last on Christ lifted up in the Sacrament. O what need then to come often to this Ordinance. Herein the Sacrament of the Lord's Supper differeth from the Sacrament of Baptism which is to be administered but once, this often, 〈◊〉 Cor. 11. 26 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If we consider how strong our corruptions are, how weak our Graces, how numerous our wan●…s, it may make us come often to the Lords-Table, where we may have an healing sight of Christ. He that wants Gold goes often to the Indies. Our Spiritual indigence may renew our addresses to the Lords-Supper for strength and comfort.  
3. Bran. See in this Mystery the Cabinet of Freegrace opened, and God's love sparkling forth! Three ways.  
1. That God hath provided Christ this Brazen Serpent as a remedy for stung lapsed sinners. Oh infinite goodness of God, that when we had degenerated from him by Apostasy, the Lord should take pity of us, and instead of brandishing his flaming sword, should erect a Brazen serpent, and make Christ known to us in his healing virtues 
* Mal. 4. 2. . When the Angels sinned there was no Brazen serpent for them, God did not send them to the Hospital to be healed, but to the Jail to be punished. They are reserved in everlasting Chains, Judas 6. O rich Freegrace that hath indulged us with a remedy, and found out a way of cure for all our desperate maladies!  
2. See God's Freegrace, that some should be healed of their sting and not others. There are but a few healed. There is a time when sinners will not be healed, Jer. 51. 9 We would have healed Babylon, but she is not healed; and there is a time when sinners cannot be healed, Nah. 3. 19 There is no healing of thy bruise. Now Christian, when most die of their wound, that the Brazen serpent should be sent to thee to cure thee! Oh stupendious Grace 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Favorem indicat ac benevolentiam numinis, non tributam nostris meritis, sed ab ipsius gratuita bonitate profectam. Erasm. ! that God should lay his left hand upon many of the rich and noble, and lay his right hand upon thee; that Heaven should fall to thy lot; that thou shouldst be one of those few that are saved*; cry out in admiration, Lord how is it that thou shouldst show thyself to me and not unto the world 
* Joh. 14. 22. .  
3. See God's Freegrace that he cures us upon such cheap terms. When we were wounded so deadly, God did not put us to charges, we were not to bring money to purchase our Cure; not rivers of Oil, or drops of blood, no, only look upon the Brazen Serpent, and the Cure is effected. Isa. 55 1. Come without money, and without price. We are not to pay for our Cure. Spiritual Blessings are too dear for our purse to reach; Christ made a purchase for us in his Blood; all he requires is to receive it and be thankful.  
4. See how justly all wicked men 
4 Bran.  perish. God hath provided a brazen Serpent, a glorious Saviour, that whoever believes in his blood may obtain mercy. God beseecheth, yea chargeth men to believe, if therefore through 
1 Joh. 3. ●…3.  folly they neglect Christ, or obstinacy refuse him, how righteous will God be in pronouncing that last and fatal sentence upon them. They who perish under the Gospel must needs be double damned; Hell's furnace will be heated seven times hotter for them, because they put away Salvation from them, Act. 13. 46. Pagans perish in the want of a Brazen serpent, and Christians in the Contempt 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 11 22. Quia ultra natura legem, etiam ●…cripta lex vobis data est. Brugens. . Jesus Christ saith, Come unto me all ye sinners who are stung with guilt, I will heal you. I conflicted with my Father's wrath, I was wounded, and out of these bleeding wounds comes forth a sovereign medicine to cure you. But desperate sinners love their disease better than their remedy. They had rather die then look up to Christ for life, Psal. 81. 11. Israel would none of me. Oh strange delirium, the old Serpent after he hath stung men hath bewitched them, that they mind not a Cure. Who will pity such as wilfully cast away themselves? how will mercy slight their tears at last, and God's justice triumph in their deserved ruin.  
Use 2. Let us look in a right manner 
Use 2. Exhortation Bran. 1.  upon this Mystical Brazen Serpent, Heb. 12. 2. Looking unto Jesus. The Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies the steadfast fixing of the eye upon some lovely beautiful object. Faith will be of more use to us than any other grace. As an eye (though a dim one) was of more use to a stung Israelite than any other member. Faith discerns the Lord's body. To encourage Faith; Consider,  
1. Christ was lifted up upon the Cross purposely to cure us. Christ had no other end in dying but to heal, his blood is a sovereign balm for a sinsick soul. Such as feel the burden of their sins, need not question Christ's willingness to save them, when the very design of his death was to cure, Psal. 147. 3. He healeth the broken in heart. Serpents (as Naturalists affirm) have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great love to their young, and will hazard their lives for them 
* ●…sin. lib. 9 . So full of love was Christ our Mystical Brazen serpent, as to die for us, by whose stripes we are healed, Isa. 53. 5.  
2. Such as do not look up to Christ's merits do necessitate themselves to damnation, Mar. 16. 16. He that believeth not shall be damned. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non solum ut caeteri, bominum peribit, qui Des 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non cognoverint, verum etiam ut peccata sua hac in vita auxerit, vel eo ingratitudinis crimin●… quod oblatum sibi Evangelium repulerit, it●… in altera gravioribus tam corporis quam animi ad●…icetur suppliciis, Bru.  Had not Israel lift up their eyes to the Brazen serpent they had died for it. If thou dost not look up as David did; Psal. 25. 15. Mine eyes are ever towards the Lord, than thou must look up as Dives did, Luk. 16. 23. In hell he lift up his eyes. Oh therefore let us fix our eye upon the Brazen serpent, looking unto Jesus. Let us look up to the sacrifice of Christ's blood, and to the cloud of incense which he sends up by his glorious Intercession.  
Object. 1. But I fear I have no Faith alive in my Soul, whereby I should look up. Though Israel were stung yet they were alive; but how dead do I find my heart?  
Answ. We must distinguish between a Christian that is liveless, and that is without life. A sick man is liveless, and hath no mind to stir, yet he is not without life: So Christian thou mayst be liveless, and thy grace dormunt; yet the seed of Faith may be alive in thy heart. Did not David find his heart dull and listless? though he was not dead in sin, yet he was dead in duty; why else did he pray, Quicken thou me, Psal. 119. 25. But that deadness which is in a Believer, he is sensible of, which argues life; he mourns for it, and never leaves till he hath in the use of means recovered that agility and liveliness of soul as once he had.  
Object. 2. But if my Faith be alive, it is so weak, that I fear I shall receive no benefit from the Brazen serpent?  
Answ. If it be a true Faith though weak, it will fetch virtue from Christ. Suppose an Israelite had had but one eye, and that eye had been sore, yet looking on the Brazen serpent, he had been presently cured. Blear eyed Leah might have been cured; though thy Faith be weak it will justify. Say as Cruciger, on his death bed, Lord, I believe but with a weak Faith, yet I believe 
* Credo domine languida fide, sed ●…amen fide. .  
Object. 3. But my sins are of that magnitude that I am discouraged from looking up to Christ?  
Answ. Captivate fear, and advance Faith 
* Mark 5. 36. . Suppose an Israelite had been more stung and bitten than others, yet by looking on the Brazen serpent he might have been healed as well as they that had but the least sting. Christ's blood believed in, cures the greatest stings. What cannot the blood of God do? it cured Manasses three deadly stings, bloodshed, Idolatry, Sorcery, 2 Chron. 32. 2, 3. The Brazen serpent can cure the Crimson sinner, Isa. 1. 18. I speak not this that any should presume, but that no brokenhearted sinner should despair.  
2. Bran. Let us acknowledge God's wonderful mercy in bestowing the Brazen serpent upon us. O bless God cordially for Christ 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. , who was lift up upon the Cross, and is held forth in the Sacrament, for our consolation and salvation. How joyful was an Israelite that lay burning with his sting, when he saw the Brazen serpent erected. We have infinitely more cause to be joyful for Christ, whose blood delivers us from ●…rath to come, 1 Thes. 1 10. What had become of us if Christ not pitied us and come into the world. Had not Christ been lifted up, we had been thrown down to hell for ever.  
Let us then bow the knee in all reverence, and with the leper that was healed, return to give glory to God, Luk. 17. 15.  
Use 3. Comf. Let this cheer up the hearts of all true Believers. You that now look upon Christ lift up upon the Pole, shall shortly see him lift up upon the Throne. You that have seen Christ in his Crucifixion shall shortly see him in his Coronation. In short, you that now behold Christ lifted up for you, shall shortly be lifted up to him. And there you shall behold the wonders of his love, the riches of his glory, and shall be for ever solacing yourselves in the light of his blessed countenance.   

The Spiritual Vine.  John 15. 1. I am the True Vine. 
THe Name of Christ is most fragrant, and because of the savour of his good Ointments, therefore the Virgins love him 
* Cant. 1. 3. . Jesus Christ is the beauty of Heaven, and the joy of the heart 
* Rev. 21. 23. . In him all fullness dwells, Colos. 1. 19 In this flower is all sweetness. If the Gospel be the field, Christ is the treasure hid in it. The knowledge of Christ is so precious and delectable, that though St. Paul knew him before, yet he desires to know more of him 
* O The sau●…is omnibus opnlentior notitia Christi Aug. , he would have more light from this Sun, Phil. 3. 10. That I may know him, as he who hath found a gold Mine, desires to dig out still more Gold. Jesus Christ in Scripture is set out by several Metaphors.  
1. He is compared to the Rose of Sharon, Cant. 2. 1. the Rose is the Queen of Flowers. So sweet is this Rose of the Heavenly Paradise, that it makes us a sweet savour to God. 
Eph. 1. 6.   
2. Christ is compared to a Pearl of Price, Mat. 13. 46. other Pearls add no realworth to them that wear them; but Christ this illustrious Pearl doth; he makes us worthy through his worthiness; Ez●…k. 16. 14.  
But among all the Metaphors and Allegories in Scripture, none doth more lively decipher, and set out Christ, than the Vine. He calls himself here, the True Vine. The Vine (saith Pliny) is to be ranked the highest among all the Plants that grow.  
Doct. 1. That Jesus Christ is a Spiritual Vine. The Analogies are these.  
1 The Vine is of itself weak, and must be supported and born up: So the humane Nature of Christ, was of itself weak, and was fain to be supported and underpropped with the Divine Nature.  
2. The Vine grows in the Garden, not in the Forest: So Christ this blessed Vine, grows in the Garden of the Church. He is not known among the Heathen, they being Forest ground are not the better for this Vine. To Israel pertains the Glory, for unto them were committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Oracles of God, Rom. 3. 2.  
3. The Vine communicates to the Branches. Believers are called Branches of the Vine, ver. 5. Christ shoots up his sap of Grace into these 
* Vitis lignum 〈◊〉 asternm & dehile 〈◊〉 radice sua per stipitem aut truncum nobilem illum instillat palmitibus succum, quo imbuti possint uvas proffer: it a jesus vili licet forma merito incarnationis mortisque suae instillat animi●… electorum succum divinae gratiae quae possint edere insigma virtutum opera, etc. Brugens. . Joh. 1. 16. Of his fullness have we all received. Then, let not the branches grow proud; all comes from the root of the Vine. The Saints gifts and graces are derived from Christ. Therefore he calls the Spouses Graces his Graces, Cant. 5. 1. I have gathered my myrrh; not thy myrrh. The Branch hath nothing but what it receives from the Root 
* Ita sunt palmites in vite ut viti nihil conferant sed inde accipiunt unde florent. Aug. .  
4. The Vine hath rare delicious fruit growing on it, it bears sweet clusters; the promises are the clusters of Grapes growing on Christ the True Vine 
* Habent●…●…bera vere vino meliora. Bern. . The Promises are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in him, 1 Cor. 1. 20. the Promises are made in Christ, and grow upon him as fruit on the Tree.  
5. There are many things about the Vine useful besides the fruit. The Leaves that grow on it (saith Pliny) have a Physical virtue to allay heats and inflammations; the Gumm that distils from it is good against Leprosy. So it is with this Spiritual Vine, the Lord Jesus; he is exceeding useful, and full of virtue. There is virtue in his Passion, Resurrection, Intercession; he pleads for us as the Advocate for the Client; He perfumes our holy things with his Incense. Christ's Prayer is the cause why our Prayers are accepted. Such various excellency is in this Vine.  
1. See the different Virtues in 
Use 1. Inform. 1 Bran.  Christ to the Godly and the Wicked. To the Godly, He is a Vine full of Comfort; to the Wicked, He is not a Vine, but a Rock of offence. The Godly feed on Him, the Wicked stumble at him; the Wicked are offended at the meanness of Christ's Person, the Spirituality of his Doctrine, the Strictness of his Laws; but to the Godly he is a Vine yielding most fragrant delicious fruit 
* Una causa varios habet effectus. .  
2. Bran. See the misery of men living and dying in sin, they are not implanted into Christ; therefore do not at all partake of his precious fullness. The Vine communicates influence only to its own Branches. The wild Olive hath no fruit from the Vine. Such as abide in the old stock of nature, Branches of the wild Olive have no benefit from Christ. It is cold comfort to the Reprobate part of the world that there is a Vine growing which bears the fruit of Salvation, as long as they remain strangers to Christ, and hate to be united to him. Fire will come out of this Vine to devour them.  
3. Bran. See the Goodness of God When we had forfeited the fruit of Paradise, ●…e hath given us a better tree than any grew there; he hath enriched us with a pleasant Vine. When Christ suffered, now was this blessed Vine nailed to the Cross, now it was cut and did bleed 
* Jam fuit vitis amputata. Bern. , and Salvation comes to us in the blood of this Vine. The gleaning Grapes here, are better than the World's Vintage. This Spiritual Vine,  
1. Cheers the heart 
* Psal. 104. 15. ,  
Curam metumque juvat dulci lyaeo solvere. Horat.  
Are we sad in the sense of sin, and think ourselves unworthy to come to the Lords-Table, this wine of Christ's blood is a Cordial 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; It is both the Price, and Seal of our Pardon.  
2. It strengthens: the Vine hath a strengthening virtue. So when our Graces are spiritually consumptive, by tasting the fruit of this Vine, we renew our strength; in the Holy Celebration of the Lord's Supper fresh influence is communicated to us. This Spiritual Vine did invigorate the Saints and Martyrs of old, and infuse a spirit of Magnanimity into them. That I may raise the Saints esteem of Christ, and that they may come to the Sacred Supper with more eagerness to drink his Blood; I shall show wherein this True Vine surpasseth in glory all other Vine-Trees.  
1. In the Vine there is something unuseful. Though the fruit of the Vine be sweet, yet the wood of the Vine is unuseful; it is good for nothing. Ezek. 15. 3. Shall the wood be taken thereof to do any work? or will men take a Pin of it to hang any Vessel upon? But it is not so with Christ; there is nothing in this Vine but what is useful. We have need of Christ's Humane Nature to suffer, of his Divine to satisfy; we have need of his Offices, Influences, Privileges, there is nothing in Christ we can be without.  
2. There are variety of Vine-Trees. But there is but one True Vine that brings Redemption to Mankind. The Papists would fetch comfort from more besides Christ; From the Angels and the Virgin Mary. The Angels themselves are beholding to this Vine the Lord Jesus, they are by Christ confirmed in their obedience that they cannot fall 
* Austin. ; And as for the Virgin Mary, it is not her milk that saves but Christ's blood. The Virgin Mary though she was Christ's Mother, yet she calls Christ her Saviour, Luk. 1. 47. The Virgin Mary is saved, not by bearing the Vine, but by being engrafted into the Vine.  
3. The Vine bears but one sort of fruit; 'tis all but Grape: But the Lord Jesus bears several sorts of fruit.  
1. This Vine bears the the fruit of Justification, Rom. 5. 9 Being justified through his blood: In Justification there is remission of sin, and imputation of righteousness. A Believer triumphs more in the Righteousness of Christ imputed, than if he had Adam's righteousness in innocency; nay then if he had the Angel's righteousness: for now he hath the Righteousness of God, 2 Cor. 5. 21. Without this, a sinner is put into a continual Ague of Conscience; but by virtue of Justification, he arrives at an holy Serenity, Rom. 5. 1. Being justified by faith, we have peace with God.  
2. This Vine bears the fruit of Sanctification, 1 Cor. 1. 30. He is made to us Sanctification. A man may have pleasant fruit growing in his Orchard, and others be never the better for it: but holiness in Christ is diff●…sive; this fruit is for all the Elect, they are made holy with Christ's Holiness.  
3. This Spiritual Vine bears the fruit of Consolation; Cant. 2. 3. His fruit was sweet to my taste. This is a bunch of Grapes by the way; when a Believer hath tasted some of this fruit from Christ, he hath had such Transfigurations of soul, and been filled with such ravishing delight, that he could be ready to say as Paul, Whether in the body I cannot tell. He hath been put in Heaven before his time.  
4. A Branch may be cut off and●…separated from the Vine. But no Branch shall be ever separated from Christ this Heavenly Vine. The Arminians tell us, A justified person may fall away finally. Is not Christ a perfect Vine? He is not perfect, if a living Branch may be plucked off from him. Hath not Christ said of his Elect, They shall never perish, neither 
Imbelles sunt oves (electórum emblem●…ta) sed non tanta erit ab extrà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quanta eas rapere queat e mamanibus Christi. Brugens.  shall any man pluck them out of his hand, Joh. 10 28. If any Branch be plucked away from Christ, it is either because Christ is not able to keep it, or because he is willing to lose it. He is able surely to keep it, for he is strengthened with the Godhead: and he is not willing to lose it, for why then would he have shed his blood for it? So that no Branch shall be ever separated from the Celestial Vine. You may sooner pluck a Star out of the Sky, than a true Believer from Christ. Indeed Hypocrites who look like Branches, fall off, but they were never really in the Vine. They were in Christ by Profession, not by Union. They were tied on to the Vine, but not ingra●…d. An Elect Branch can no more perish than the Root.  
5. The Wine that comes from the true Vine is better than any other. 1. Wine from the Grape delight●… the palate, and revives the Animal spirits; but Christ's blood cheers the Conscience. 2. One may take too great a quantity of Wine, and then it bites as an Addar 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. . But it is otherwise with the Wine which Christ gives, we cannot have too much of it; as a man cannot have too much health. Christ's blood is Pardoning and Pacifying; and the more we drink of it, the better; the deeper the sweeter 
* Cant. 5. 1. ; the death of the Soul is not by drinking too much of Christ's blood, but by refusing to drink. 3. Wine will cheer a man when he is living, not when he is dead. Wine in a dead man's mouth loseth its virtue; but Christ's blood hath such a flavour in it; it doth so sparkle, and is so full of spirits, that it will fetch life in them that are dead. If they are dead in sin, the blood of Christ makes them revive. Joh. 6. 54. He that drinks my blood, hath eternal life. 4. The Wine that comes from the Grape doth but cheer man's heart, but that Wine which is distilled from Christ the Heavenly Vine cheers God's heart. The Lord did smell a sweet savour in the Wine of Christ's Blood; and was so infinitely pleased and delighted with it, that for this he spared all Mankind.  
Use 2. Labour to be real Branches 
Use 2. Exhor. 1 Bran.  of this Spiritual Vine. What was the old World the better to hear of an Ark, unless they got into the Ark: So what are we the better to hear of a Vine unless we are in this Vine.  
Quest. How shall we know that we are in this Vine?  
Answ. 1. By being engrafted into the Vine. Faith is Vinculum unionis, the engrafting grace. And herein Faith hath a peculiar excellency above other Graces. Other Graces make us like Christ, but Faith makes us one with Christ 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. . Other Graces make us lively Pictures of Christ, but Faith makes us living Branches of Christ. By Love and Humility we imitate Christ; but by Faith we are implanted into him, as the graft or scions is in-oculated into the Tree. Let us therefore examine whether we have this engrafting Grace. Faith admires Christ's beauty, confides in his Merits 
* Sibi isti fidere, non 〈◊〉 fidei sed Perfidi●…e. ; submits to his Laws; Faith gives up its will, its love, its life to Christ. Faith hath two hands, with one it takes Christ for its Sin-offering, with the other it gives up itself to Christ as a Burnt-offering.  
2. We may know we are in the Vine by receiving influence from the Vine. 1. A vital influence, Joh. 5. 21. The Son quickeneth whom he will. And this life from Christ is evidenced by sensation; we are sensible of the first ebullitions and risings of corruption, Rom. 7. 23. and of the least ebbings of grace, Hebrew. 5. 14. Who have their senses exercised, to discern both good and evil. 2. A Sanctifying influence: The root of this Vine being holy, makes all the Branches holy. Hath Christ diffused some of his Divine Unction into us? are our hearts consecrated? do we set ourselves against every evil? as there is a conflict in the stomach between the spirits of Wine and Poison. Do we forsake fin not only out of Policy but Antipathy? Are we by the power of Grace transformed and made Partakers of the Divine Nature? Are we meek, humble, zealous? Is the fiame of our heart Spiritual, doth our pulse still beat aster God? Is our aim sincere? Do we not only advance but design God's Glory? behold here a sanctifying virtue derived from Christ into us, and we need not doubt but we are Branches of the true Vine, and shall grow and flourish in him to eternity.  
2. Bran. You that are Believers stand and wonder that when you were by nature the Vine of Sodom; Deut. 32. 32; a Vine in your blood, Ezek. 19 10; a wild Vine, which not only cumbered the Ground, but poisoned it, That God should take such degenerate Branches and plant you into Christ, and make you partake of the spiritual juice and fat of this Vine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the unfathomable depth of God's love! you who are the Branches of this Vine, let me beseech you love the Vine that bears you; kiss and embrace Christ. Let your Souls sound forth Hallelujahs to the whole Trinity. Admire God the Father in sending a Vine from Heaven: Admire God the Son who was a bleeding Vine for you. Admire God the Holy Ghost who hath by his mighty Power implanted you into this Vine. Turn all your sullen discontents into triumphant songs. You are now made living Branches who we●…e once dead; holy Branches, who were once unclean; you now bear Grapes, who did once bring forth Thistles. Oh make melody in your hearts to the Lord. Admire and celebrate Freegrace; It is well that there is anEternitya coming, and that will be little enough to praise God.  
Use. 3. Here is a breast of Consolation to all who are implanted into Christ this Spiritual Vine: Let the Times be what they will, you have never so much cause to be sad as you have to rejoice, 2 Cor. 6. 10. As sorrowful, yet always rejoicing 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Hearken to me thou Branch of Christ; what though thou hast little in the world? seeing thou partakest of the blessing of the Vine, even of all the fullness of God, Eph. 3. 19 What though thou art reproached? 
* Opprobria assulae Crucis.  It is honour enough that thou art in Christ; This Vine being a Plant of Renown, casts a glory upon all the Branches 
* Isa. 28. 5. . What though thou art told by the Tempter that Christ doth not love thee? Thou mayst reply, Am I engrafted into Christ? is the holy sap of his Grace infused into me? and doth he not love me? What though thou art persecuted; be of good cheer thou hast a life hid in the Vine, Col. 3. 3. Your life is hid with Christ Fear not; if thou canst not live without mole●…ation in a Wilderness, thou shalt grow in Paradise. When Basil was threatened with banishment, he comforted himself with this, Either I shall be under Heaven, or in Heaven 
* Aut sub Coelo aut in Coelo. . Oh how may all the Branches of the true Vine flourish with joy! Let death come, they may triumph: death shall destroy Sin, and perfect Grace.  
In particular, there is comfort to all the real Branches of Christ, in these four Cases.  
1. It is comfort under fear of Spiritual barrenness; I am afraid, saith the Saint, I shall grow dead at last, and be like that barren Figtree in the Gospel which was cursed. But for thy comfort know, that the Branches of this Spiritual Vine never cease yielding fruit. Indeed ordinary Vine-Trees though they are for a time fruitful, yet when they grow old, they grow barren; but the Branches of the true Vine are never so old as to be past bearing, Psal. 92. 14. They shall still bring forth fruit in old age. Believers the longer they live, the more full they are of Faith 
* 2 Thes. 1. 3. ; the more perfumed with Love. The Church of Thyatira, the older she grew the better she grew. Her last works were more than her first, Rev. 2. 19 What a deal of fruit did Paul bring forth not long before his death! This light shined brighter before his setting, 1 Cor. 15. 10. I laboured more abundantly than they all. So long as there is a fullness in Christ, Believers shall not want. This Holy Vine being replenished with sap, the Branches cannot choose but be fertile, Joh. 14. 19 Because I live, ye shall live also. Because the Root lives, therefore the Branches shall flourish with fruit.  
2. It is comfort in case of wrongs and injuries, especially when endured for Christ's sake. The Lord Jesus is sensible, and will one day vindicate his people. The Vine is sensible of all the injury done to the Branches, Exod. 3. 7. I have seen, I have seen the afflictions of my people. Not only have I seen them with an eye of inspection, but affection. Christ bleeds in the Saints wounds. He who knows their Sufferings feelingly, will avenge them speedily.  
3. It is comfort under fear of falling away, I am afraid, saith a Christian, I shall tire before I get to Heaven. Either I shall be blown down by Satan's Temptation, or faint under sufferings, Oh remember thou art a Branch in Christ, and thou canst not be broken off; thou hast Omnipotency to support thee. Adam when he grew upon his own root of innocency withered, but thou growest upon Christ's root, therefore thy Grace shall flourish into Perseverance. Though thou wert but as a bough that hangs half on the Tree, thou shouldst never drop off, because Christ holds thee: It is not thy holding Christ, but Christ's holding thee preserves thee; He repels the force of Temptation, overpours the relics of corruption, increaseth the spark of Grace; 1 Pet. 1. 5. Kept by the power of God. The Greek word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Kept as in a Garrison.  
4. It is comfort in case of the World's hatred. Hieroni blessed God that he was counted worthy to be one whom the World hated. What though thou art maligned and hated? God loves all the Branches of the True Vine; nay, he loveth them as he loves the Root, Joh. 17. 23. That the World may know, that thou hast loved Them as thou hast loved Me. It is the same love for kind, though not degree. 1. God the Father loved Christ ab aeterno, from eternity, Joh. 17. 34. Thou lovedst me before the Foundation of the World. And so he loves Believers, Eyhes 1. 4. He hath chosen us in him, before the foundation of the world. Our love to God began but late 
* Serò nimis te amavi domine. Aug▪ . We may remember the time when we had no love in our hearts sparkling towards the Deity; but God's love to us bears date from Eternity. 2. God's love to Christ is a love of immutability; and so it is to Believers. The Sun of electing love having risen upon them never sets. Death may take away their life, but not God's love; Isa. 54. 10. The Hills shall be removed, but my kindness shall not depart from thee. The Lord may change his love into a frown, but he will never change his love into hatred. God can no more hate a Believer than he can Christ; for a Believer is part of Christ, he is Christ-mystical. What a comfort is this, God loves the Branches as he loves the root, and the fruit of God's love to the Elect-branches appears in two things.  
1. In pruning of them. He prunes them by affliction. We are apt to think, when God afflicts us he doth not love us, an Husbandman loves his Vine never a whit the less, because he prunes it. Affliction is God's Pruning-Hook, he prunes us to make us bring forth the peaceable fruits of Righteousness, Hebr. 12. 11. God had rather have the Branches bleed, then be barren. Joh. 15. 2. Every branch in me that beareth fruit, he purgetb it that it may bring forth more fruit. All this is Love. It is God's love that he will rather lop and prune the Branches, then let them grow wild.  
2. In Transplanting them into Heaven. The Branches of Christ will thrive best when they are transplanted; and good reason, because than they will grow in a better soil. Christ desires to have all his Branches which are scattered up and down in the World to be with him. Joh. 17. 24. Father I will that those which thou hast given me be with me 
* Ejusdem mecum gloriae consortes. Brugens. . The Elect will never be happy till they are transplanted, Then they will grow quietly. In Heaven there will be no Bramble to tear the Vine-Branches, none of the Red Dragon's Race. Then all the Branches will be sweetly united in love. Then they shall grow in the Sunshine. God's Countenance will be ever shining upon them. In this life they partake of Christ's Grace, and hereafter they shall partake of his Glory.  
FINIS.    

ERRATA.  
Pag. 2. marg. for re read rei. p. 9 m●…rg. for myeris r. mysteriis. p. 21. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 111. marg. r. mortis.   

Books to be sold by Thomas Parkhurst at the Golden Bible on London-Bridg.  
1. AN Exposition of Temptation, on Mat. 4. vers. 1. to the end of the eleventh.  
2. A Commentary on Titus.  
3. David's Learning: A Comment upon Psal. 32.  
4. The Parable of the Sour, and of the Seed, upon Luk. 8. 4.  
A Learned Commentary or Exposition on the first Chapter of the second Epistle to the Corinthians, by Richard Sibbs, D. D. fol.  
The view of the Holy Scriptures. By Hugh Broughton. Fol.  
Christianographia, or a Description of the multitude, and sundry sorts of Christians in the world, not subject to the Pope. By Ephr. Pagitt. Fol.  
A Learned Commentary on the fourth Chapter of the second Epistle of St. Paul to the Corinthians, to which is added, First, A conference between Christ and Mary. Second, the Spiritual Man's Aim. Third, Emanuel, or Miracle of Miracles, by Richard Sibbs, D D. 40  
An Exposition on the five first Chapters of Ezekiel, with useful observations thereupon by W. Greenhil. 4to.  
The Gospel Covenant, or the Covenant of Grace opened: Preached in New-England, bp Peter Bulkeley. 4to.  
God's Holy Mind touching Matters Moral, which himself uttered in Ten Words, or Ten Commandments; Also an Exposition on the Lord's Prayer, by Edward Elton, B. D. 4to.  
Fiery Jesuit, or an Historical Collection of the Rise, Increase, Doctrines and Deeds of the Jesuits. Exposed to view for the sake of London, 4to.  
Horologiographia Optica; Dialling Universal and Particular, Speculative and Practical; together with the Description of the Court of Arts, by a new Method, by Sylvonus Morgan. 4to  
Praxis Medicinae, or the Physician's Practice, wherein are contained all inward Diseases from the head to the foot, by Walter Bruel.  
Regimen Sanitatis Salerni, or the School of Salerns' Regiment of Health, containing Directions and Instructions for the guide and government of Man's Life, 4to.  
Heart-treasure: or a Treatise tending to fill and furnish the head and heart of every Christian, with soul-inriching treasure of truths, graces, experiences and comforts.  
A Glimpse of Eternity. by A. Calcy.  
The Re-building of London encouraged and improved in several Meditations: by Sam. Rolls.  
Moses unvailed, by William Guild.  
Little Books for little Children; with Manuels for Parents, by Thomas White.  
Closet-Prayer, a Christians Duty, by Oliver Heywood.  
Old Man's Memento, and Young Man's Monitor, by J. Mayvard, D. D.  
FINIS.