them in the open Sunne and make publike Proclamation of them 5. Others will forgiue but not forget if they see their neighbour in neede they will not hurt him but passe by like the Priest and the Leuite and doe him no good 6. Others will doe no hurt yea they will doe good to their neighbour How They will pray for them In what manner that they were in Heauen Alas poore soule thou prayest not so much that he may liue in heauen as that he may leaue the earth not so much that he might enioy that life as be depriued of this which is murther in some sort 7. Others can reioyce with their neighbours in their prosperitie but forsake them in aduersitie these are like Mice that will come to a Barne when there is store of Corne in it but when the Corne is gone they are gone also which sheweth that they came not for loue of the Barne but of the Corne. So many loue their neighbors onely for that which they haue 8. Others are so farre from aâ— fellow-feeling of their neighbours miserie that they insult ouer them adding affliction to the afflicted reioyce in their distresse as the Edomites in the day of the destruction and captiuitie of Iudah 9. Others though they reioyce not at yet they are no way touched with their neighbours calamitie and when they should put to their helping hand they answer with Cain What am I my brothers keeper They feast it themselues Amos 6.4 but are not grieued for the affliction of Ioseph All these which respect not their neighbours good nor practise loue and charitie must not presume to eate of the Lords Supper which is a feast of charitie That meate is not profitable which is eaten with a malicious stomacke and grudgingly digested much lesse good will the Sacrament of the bodie and bloud of Christ bring to him that is cloyed with malice enuie hatred despite grudges and murmurings The time that Christ was conuersant with his Disciples he taught them humilitie patience contempt of the world and other Christian vertues but the perswasion of loue charitie and good will he reserued to his last Supper to the intent they might vnderstand that feast to be a feast of loue and charitie The third dutie that euery one must looke vnto that purposeth to be haue himselfe well before he receiue is Knowledge whereby hee shall bee able in some measure to know and discerne that thing aright which he intends to receiue This is very necessary if it bee sound first because then it is a sanctified vnderstanding of the diuine mysteries and also of all Principles of Religion as first Of the Trinitie of persons in the Vnitie of the God-head secondly Of the creation of man and his fall thirdly Of the curse and miserie due to sinne fourthly of the natures and offices of Christ and redemption by faith in his death especially of the doctrine of the Sacraments sealing the same vnto vs. 2. If we know not GODS will in these mysteries wee can neither beleeue nor receiue aright Businesses cannot bee done by them that haue no skil in them So without skill in these spirituall matters wee are far off from good conclusions 3. To receiue without knowledge is to crucifie Christ to wound and peirce him againe which brings damnation to the ignorant person as Paul well obserueth in his first Epistle to the Corinth 1 Cor. 11.27.29 Who soeuer shall eate these holy things vnworthily not discerning the Lords bodie is both guiltie of the bodie and bloud of Christ and also draweth downe damnation vpon himselfe The vse of this poynt may teach vs Vse 1. that there is no roome in this festiuall meeting for children in vnderstanding who in their pure naturalls are farre off from comprehending the vse and end of this Sacrament Secondly Here is no place for naturall fooles or mad-men they are simple but yet wanting that Doue-like simplicitie which is requisite to this Communion they must be debarred Thirdly nor for sicke men that are past their senses Fourthly nor for ignorant men though they be come to some ripenesse in age and yeares 2. All Ministers Parents Vse 2. and Tutors may iustly bee blamed that admit suffer and send such senselesse people to this feast when best wits and the greatest vnderstanding is all little enough 3. Lastly Vse 3. let all Gods Ministers learne hence a lesson None can come vnto God but they must first know God therefore it becommeth them to Catechize such as purpose to receiue that triall may be made of their knowledge I know many loftie Masters will thinke scorne that their seruants or their children should be instructed yet let not great words dash the Minister out of countenance it is better he fulfill his dutie in Catechising then finde the anger of the Lord kindled against him for his negligence The things wherein our knowledge must be exercised in this Sacrament are 1. the parts of it 2. the vse and end of it 3. what it is to eate it First for the parts of this Sacrament wee must know that there be two the outward signe and the inward grace the outward signes are two bread and wine the inward Graces are two the bodie and bloud of Christ Bread is broken rent or torne in peeces to signifie the rending crucifying tearing or breaking in peeces the body of Christ vpon the Crosse to be a Propitiatorie sacrifice for all our sinnes Heb. 10.10 therefore Christ when he had giuen thankes he brake the bread and said to his Disciples Take eate 1. Cor. 11.24 this is my bodie which was broken for you The powring of the Wine serueth to put vs in minde that Christ was thrust to a tree with a speare Ioh 19.1.2 c. and so out of his sides shed his most precious bloud for our sins therfore we are said to haue Redemption by his bloud Ephes 1.7 for without shedding of bloud no remission of sinnes Quest Quest But I would know why Christ chose Bread and Wine rather then any other Element to be outward signes in this blessed Sacrament Sol First Sol. because they are soon procured secondly to teach vs that as mans temporall life is chiefely nourished by Bread and cherished by Wine so are our soules by his bodie and bloud sustained and quickened vnto eternall life Ob Ob. But why is Wine added to the Bread Sol Sol. To teach vs first that as perfect nourishment of mans bodie consists both of meate drinke So Christ is vnto our soules not in part but in perfection both saluation and nourishment secondly that by seeing the Wine apart from the Bread wee should remember how all his precious bloud was spilt out of his blessed body for the remission of our sinnes Vse This makes against that horrible sacriledge of the Church of Rome who takes away and denieth vnto the people one part of this Sacrament that is
wherin we liue because so much as possibly we can we are to keepe the vnitie and peace of the Church alwayes prouided that nothing be done in way of religious honouring and worshipping the sacrament which were to make the creature a Creator God onely is to be worshipped and serued Mat. 4.10 as our Sauiour answered Sathan when he would haue had him to haue fallen downe and worshipped him A Cerere Baccho Paganorum dijs longe absumus quāuis panis et calicis Sacramētum nostro ritu amplectimur Aug. ad Faust We must not worship saith one the heathen Gods of bread and wine though after our maner we embrace the sacrament of bread wine his meaning is that Christians doe not worship bread wine as the heathēs did A holy Martyr well answered his Opponents Thomas Spurdance Acts and Monuments Pag. 2025. I receiue Christ by faith by beleeuing in him but the bread being receiued is not GOD for God dwelleth not in Temples made with hands you doe euill to cause the people to kneele downe and worship the bread Vse 1 Vse This may serue to confute the Papists who fall into the contrary extreme and giue so much reuerence to it as that they worship and kneele to it as to God Concil triden sess 13. Can. 6. They hold and it was so decreed in the Councell of Trent that the Sacrament should be adored euen with the highest degree of worship cultu latriae which is proper to God that it should be carryed about in solemne Processions to be adored of the people and whosoeuer held the contrarie was pronounced accursed But this Sacrament is onely to bee reuerenced as an holy mystery not to be adored with any religious worship The Apostles receiued it at the handes of Christ sitting not kneeling taking it not lifting vp their hands to it Christ bids them take eate drinke and doe all in remembrance of me to teach vs how vaine and idle the religion of the Papists is in worshipping the Sacrament which neither Christ appointed nor the Apostles acknowledged Vse 2 Vse This may serue to reproue those that neuer looke to their feete but come rashly to this Sacrament without feare or reuerence they neuer consider that God is there present It befalleth to many of them as it befell to Iacob while he slept The Lord was there Gen. 28. but he was not aware So the Lord is here but they consider it not they stand gazing on the rest of the Communicants as if they should be asked that question when they come home What went you out to see and not what to receiue But doe these men thinke God is present that they stand before Angels surely they know it not if they did they would not be so rash and carelesse Vse 3. Here we are taught to demeane our selues reuerently and with feare while we are about to receiue Considering 1. the worth and price of this Supper it cost the sonne of God his precious life he came downe from his throne of excellencie humbled himselfe was reputed a base seruant and offered himselfe a sacrifice to die for vs that we might liue 2. The daintie cheare in this Supper the bodie and bloud of him who is the ruler of heauen and earth the Lord at whose becke the Angels tremble and by whom both quicke and dead shall be iudged at the last day 3. The maiestie of him that sits at the Table with vs which is God Almightie that foldeth the heauens in his span and before whom heauen and earth shall passe away like a scrole 4. the person that inuiteth vs to this feast no meane seruant but a Lord euen Christ Iesus Col. 1.15 the expresse Image of his Father 5. Our owne vnworthinesse we deserue not to eate at this table hauing beene conceiued in filthinesse and wallowing euer since in the mire of iniquitie these should make vs feare and quake as Iacob cryed out at Bethell that is at the house of God How fearefull is the the place Surely it is none other but the house of God and this is the gate of heauen So in respect that Christ inuiteth vs giueth himselfe to be our foode that God also is present at this Table and wee for our parts are most vnworthie to fit thereat or to feede of the meate thereon we ought to cry out surely this is the Lords table and all the meate set vpon it is of Christs prouision and therefore we will eate it with feare and reuerence If a poore man sitting at a knights boord tremble and feare at euery bit of meat that he puts in his mouth how much more should wee feare that sit at this boord where the Lord of Heauen is present If Iohn Baptist an Apostle Euangelist and a Prophet Mat. 3.11 thought himselfe vnworthie to beare Christs shooes O Lord how vnworthie are wee prophane wretches to eate Christs flesh and to drinke his bloud If the Woman that had the bloudie issue feared to touch the hemme of Christs garment how should we tremble to eate his flesh and to drinke his all-healing bloud Oh therefore let vs come with pure eyes and heart to see and receiue the Arke of the new Couenant Col. 1.19 in whom dwelleth all the fulnesso of the Godhead bodily The third dutie touching our good behauiour in the time of receiuing is the particular application of the Sacrament vnto a mans selfe while he is in receiuing of it and this is done by meditating vpon the holy actions and rites which according to Christs institution are vsed in and about it for it hath pleased God considering our weakenesse to appoynt those rites as meanes the better to lift vp our mindes to the serious contemplation of his heauenly graces We must apply this Sacrament 3 wayes as it is 1. a Supper 2. a Seale 3. a communion 1. As a supper on this manner when the Minister setteth apart and consecrateth by the Word the bread and wine for Sacramentall signes I am to thinke how God the Father of his meere loue hath set apart and consecrated his sonne yea Ioh. 6.27 as the Apostle speaketh sealed him to be my mediator and redeemer when he breakes the Bread and powreth the Wine I must meditate how that Christs bodie was broken and his bloud shed for my sinnes when he giueth the bread and the wine I am to thinke that then God is offering giuing me his owne sonne to feed me vnto eternall life When I receiue the bread and wine and feede on them I must meditate of the receiuing of Christ and of my feeding on him by faith to the cherishing and nourishing of my soule Except I eate his flesh and drinke his bloud Ioh 6.51.57 there is no life in me I am but dead and for this cause did hee come downe from heauen Col. 2.13 that hee might giue life to me and to the world of the faithfull 2. As
vs in bestowing vpon vs a singular and a rare banquet He hath not dealt so with euery Nation Psa 147.20 So should we shew mercie vnto our poore brethren in bestowing some reliefe vpon them according to our abilitie 1 Cor. 16. 1 Rom. 15.25 Qui copiosiores sunt volūt pro arbitrio quisque suo quod visum est contribuunt quod ita colligitur apud praepositum deponitur c. Iustin Martyr Apolog 2. This was practised in the Primitiue Churches Collections and Loue-feastes were made for the reliefe of the poore Saints those of the richer sort finding themselues willing to giue something did contribute as they thought fit and that which was giuen and collected publiquely the Ouerseers did so dispose of that poore widdowes fatherlesse children and all sicke lame impotent persons found helpe And as in publique so also in priuate it behoueth vs to yeeld them some reliefe and to send vnto them of our superfluity as in Nehemiahs time vpon the Sabboth Nehe. 8.10 after the hearing of the Word c. the people did eate and sent part vnto them for whom none was prouided Vse 1 Vse 1. This doctrine may shew vs that most men though by name they be called Christians yet walke vnworthie of this high and honourable calling whereunto they are called they goe on in sinne without Repentance and do what they can to disgrace the Lord and Author of their profession giuing iust cause of offences both to God and the world vnlesse they reforme their liues and labour to be purged from all filthinesse of the flesh 2 Cor. 7.1 and spirit their end will be fearefull It will be the eternall destruction of their bodies and soules Of these prophane Esaues and fleshly Libertines S. Paul maketh mention saying Phil. 3.18.19 There be many that walke he spake passionately with teares who are the enemies of Iesus Christ whose end is destruction Our Sauiour Christ sayth Mat. 18.7 Woe vnto the world because of offences yea woe be to that man by whom the offence commeth Doest thou heare this thou that liest in ignorance that giuest thy selfe to drunkennesse to contempt of the Word and Sacraments c. then lay it to thy heart thy end if thou continue in this course is damnation and that which thou most delightest in shal be thy sorrow and thy glorie shall be turned into shame It had bin as good for thee to haue had a Milstone long agoe tyed about thy neck and thy selfe throwne into the bottome of the Sea then to haue liued to the offence of GOD and scandalized his Church It is too much that thou thy selfe should bee euill spoken of but the holy Gospel with the profession of it and the whole companie of religious and godly people by thy meanes to be blasphemed is most horrible and cannot bee without the curse of God Oh therefore I beseech and entreat you in the feare of God Sic viuite vt nemo de vobis male loqui absque mendacio possit Hierot Epist ad Caelum de Institut Matrisfam when wicked men are giuen to speak euill of you make them eate their words and so liue that none may speake euill of you but that all the world may see they lie Remember God hath called you not to vncleannesse 1 Thes 4.7 but vnto holinesse euery thing in his Calling sauoureth of holinesse 2 Tim. 1.9 the Calling is holy 1 Pet. 1.15 the Caller is holy the meanes and instrument is holy Ioh 17.17 the immediate worker which is the Spirit is the fountaine of all holinesse Oh then walke worthie of this calling Vse 2 Vse 2. This may shew vs if we trie our selues by the former signes whether we walke worthie of our Calling and liue according to our profession the badge and cognisance whereof we haue alreadie receiued If we resist sin and Sathan and suffer neither of them to raigne in nor ouer vs if we take heed that we be not spotted of this present euill world if we loue our brethren and the members of Christ and with chearfulnes helpe them in their present exigents then we haue receiued grace by vertue of this heauenly Manna and walke in our Callings to Gods glorie and the edifying of his Church But on the other side if we neither resist Sathan nor sinne but giue them house-roome inhabitation if we cannot in any sense commiserate and helpe the necessities of our brethren then we haue but the name of the Calling of Christianitie Christians indeed wee are not and deseruedly may grieous imputations be cast vpon vs. Vse 3 Vse 3. Seeing after the receipt of the Sacrament the workes of mercie are to bee remembred and the wants of the poore relieued iustly may they bee blamed that depart the Congregation giue nothing to the poore whose bowels sound like Shaulmes for want of foode and whose faces gather blacknesse through famine We haue those that receiue the Sacrament and yet so miserable and so voyd of the bowels of compassion that they can suffer the pitifull child halfe starued and hanging vpon their mothers breast to crie out ready to giue vp the ghost Where is bread and where is drinke And the hearts of the parents to fall asunder like drops of water because they haue not to giue vnto them I would wish these to remember the Parable of the rich Glutton and poore Lazarus Lak 16. and the manner of the last Iudgement Mat. 25. where the wicked are reproued not for murder or whoredome though they shall be damned for these but for vnmercifulnesse being fed themselues they would not giue any foode to the needie There is no loue of God in such 1 Ioh 3.17 Some are so eager in scraping for their heires that the poore can get nothing but that surely is best laid vp which is layd vp in Christs almes boxe which is the poore mans hand for he and his shall finde the benefite of it afterwards Some in matter of Almes 1 Sam. 25.10.11 haue Nabals answere they haue families of their owne should they take and giue to others Some stand vpon their termes they will giue but with to wicked men Yes to them in great and extreame necessitie some indeed to spare their purses will pretend either that the persons be wicked or that they know them not to bee good But mans nature is to be pitied euen in an euill man he which giues to a sinner not because he is a sinner Non peccatorem sed iustumpauperens nutrit quia millo non culpam sed naturam diligit c. Grego mag but because he is a man relieueth not a sinfull but a righteous poore man because hee respects not his fault but his nature Mercy vseth not to iudge of deserts but to helpe necessitie Some would giue but they plead their owne pouertie What thou wantest in purse bestow in prayers to God for them
therefore had need of stirring vp 2. Pet. 1.12 I will not be negligent sayth S. Peter writing to those that had knowledge and were established in the present truth to put you in remembrance of these things And secondly no man is so strong and so sound of memorie but he stands in neede of a daily confirmation and often renouation Now as God is thus carefull for vs that we might not be left destitute of nourishment for our soules nor forgetfull of his mercies in the Lords Supper but sends vs his Ministers to be Stewards and Remembrancers to put vs in minde of our Couenant made with him to teach vs what things are necessarie to the right vsing of the Sacrament and to charge vs as from his immediate person not to dare to prouoke him to anger 1. Cor. 10.22 by an irreuerent and prophane dealing with those things that are of so holy a nature as the Sacraments Then must we labour to possesse our memories and to haue our hearts prepared for a remembrance and entertainment of such lessons as are taught and deliuered concerning the Sacrament First least wee sinne against Christ by a second daily crucifying of him by our sinnes Secondly least we heape damnation vpon our bodies and soules Thirdly least we be sharply reprehended of the Lord for our forgetfulnesse and neglect of such an heauenly banquet as is his last Supper Considering therefore the necessitie of worthie receiuing and the danger of those that rush vpon the Lords Supper without serious preparation my purpose is to shew how we may become worthy receiuers and so may preuent all Iudgements threatned If we would be approued as worthie receiuers in the Lords sight then a three-fold religious behauiour is required at all our hands 1. Before we receiue 2. In the action of receiuing 3. After our receiuing First our behauiour before we receiue consisteth in foure duties principally 1. In a purpose and resolution to receiue so often as occasion of receiuing is offered 2. In a preparation to receiue 3. In knowledge of that we do receiue 4. In a longing desire and hungring appetite after that we receiue The first dutie before we receiue is that we purpose resolue and set downe with our selues to receiue and communicate at the Lords Table with the rest of his people so often as God in his wise prouidence offereth the occasion So that as Dauid said of the whole Law of God Psal 119. I haue purpose and determined to keepe thy Law so must we all of vs in this particular purpose to receiue when God offereth the opportunitie The reason is because in this Sacrament God of his infinite goodnesse Reason and mercie offers vnto vs his onely sonne Christ Iesus the true bread of life Ioh 6.48 to seede our soules to eternall life and Christ also offers himselfe I am the liuing bread which come downe from heauen 33.35.51 if any man â—ate of this bread he shall liue for euer and the bread that I will giue him is my flesh c. Now if God offer his sonne and his sonne be willing to come vnto vs to be our bread of life both vnâ—hankefull vnto God Christ and vnmindfull of our owne good shall we be if we purpose not to receiue but refuse such a great mercie of the Lord when â—t is fitly offered Obiect We purpose to receiue Ob. this Sacrament though not so often as perhaps you would haue vs we will receiue it once a yeare at Easter time and that is sufficient c. Sol. To this I answere Sol. that it is not sufficient to receiue it once a yeare at Easter and no more but it ought to be receiued at all other times euen so often as God in his prouidence shall call vs vnto it These are my Reasons for it Reason 1 1. The first reason is taken from the Commandement God hath commanded it and Christ also hath instituted it The Lord said vnto his people of Israel that the feast of the Passeouer in stead whereof we haue the Lords Supper should be kept as a memoriall and aâ— holy feast vnto him Exod. 12.14 not by fits and starts when they would but as hee had commanded them throughout their generations as an ordinance for euer And Christ himselfe in the New Testament instituting this Sacrament sayth vnto his Disciples and in them to euery one of vs that looke for the same saluation Take eate Mat. 26.26 without any limitation of time giuing vs to vnderstand that so often as hee commandeth to take so often we in obedience should bee readie to receiue and besides this is a part of Gods worship set downe in the second Commandement and ought to be obeyed Reason 2 2. To receiue often is and euer hath beene the practise of all faithfull men from time to time both vnder the Olde and New Testament Hence it is that we read in the Olde Testament that the man that would not celebrate the Passeouer with the rest of Gods people should bee excommunicated and cut off from the great Congregation Num. 9.13 And so common was this practise of the faithfull in the Primitiue Church as that it was made a Sabbaoth dayes exercise so that we see in the Acts of the Apostles Act. 2.46 Hearing of the Word and breaking of bread goe together 1. Cor. 11.26 and Paul sayth so often as see eate this bread Alij quotidie coÌ„municant corpori sanguini Dominico c. Noting thereby the commonnesse of the Sacrament And indeed we finde that in former times some did partake and communicate euery day others certaine solemne and festiuall daies others vpon Saturdaies and the Lords day others vpon the Lords day onely Alij certis diebus accipiunt alibi nullus dies intermittitur quo non offeratur Alibi sabbato tantum Dominico Alibi tantuÌ„ Dominico Aug. Epis 118. ad Ianuarcum Legimus omni Ecclesiae Congregatione celebrata fuisse hac mysteria Chry. super Mat. Homil. 16. Dies Dominicus dies panis dies lucis c. others so often as the Papists do offer their Masse And we read that in euery Congregation meeting of people together in the house of God the mysteries of the Lords Supper were celebrated And hence it is that the Sabbaoth hath three names giuen vnto it First the Lords day Secondly the day of eating bread and thirdly the day of light Reason 3 3. If a man neglect this feast and banquet when God offereth it and calleth him vnto it he knoweth not whether euer he will make him partaker of it afterwards in mercie or no when his feast was prepared and his Table furnished the guests that refused to come being bidden were not worthie Mat. 22.8.9 neither could they be admitted to taste of his supper Luk. 14.24 but other guests that were in the hie wayes and vnder hedges were compelled to come in that the house might be
filled and the wedding furnished Oh that in this our day men would thinke vpon the Lords kinde Inuitation of vs to his well stored Table Isa 55.1.2 Pro. 9.5 Reason 4 4. Vnlesse a man doth often receiue he cutteth himselfe off from Christ the head and from the body which is the church for this Sacrament is a signe of that vnion and communion which we haue with Christ our head and of that fellowship vnion and communion which one member of the Church hath with another and how they are separated from all Atheists heretiques prophane persons of the world Christ sayth to Peter Iohn 13.8 vnlesse thou suffer me to wash thy feete thou hast no part in me So vnlesse in this Sacrament we suffer Christ to wash vs with his bloud we haue no part in him And againe sayth our Sauiour Ioh 15.6 If a man abide not in me he is cast forth as a branch that is withered and men gather them and cast them into the fire and they are burned Reason 5 5. He that neglecteth this Sacrament when it is offered neglecteth the food of his own soule and a speciall seale and pledge of his faith of Gods loue towards him in Christ for Christ the true bread of life is offered in this Sacrament and so often as God sendeth vs to this Sacrament so often he sendeth vs to a new token seale and pledge of his ancient loue Now none will bee content I thinke with feeding the body once a yeare nay scarce once a day What leannesse and lacke of grace is this to be content to haue our soules fedd with the bread of life but once a yeare The oftener our friends send vs loue-tokens and pledges of their affections the more doe we reioyce and with thankfull hearts receiue them but this token that GOD sends vs is Christ with all his benefits let vs therefore receiue him with prayse and with much ioy and whensoeuer he is offered to the hand of our faith Reason 6 6. Lastly to receiue Christ but once a yeare and no oftner came first in by the Romish Church who turned the Sacrament of the Lords Supper into the Propitiatory sacrifice of the Masse Concil trid sess 13. Can. 9. Mornae câ—â—tra Missam pa. 229 Willet Synop. Pag. 629. where they will offer Christ but not receiue him wheras still to this day all other Churchet among the Grecians Armenians Syrians Muscouites Germanes c. retaine an often Communion in one yeare Vse 1 The vse of this point serueth to confute 1. The Papists that goe about to disanuall the necessarie vse and often receiuing of the Lords Supper binding lay men to a set time and season of receiuing to Easter time onely whereas Christ requireth an often repetition of his death and a diligent comming vnto his Supper 2. The Atheists that make no reckoning of this Sacrament perhaps they will come once in a month to the Church to saue a forfeit but scarce once in a yeare to receiue the Lords Supper and when they receiue it they make no more account of it then some three halpenie Ordinarie there is such scantnesse of Grace among them that they feele no sweetnesse in it 3. Temporizing Communicants that communicate at some season of the yeare or at some supposed good times onely as though seasons and Moones and the influences of the skie gaue vertue to Gods ordinances 4. All wicked people that abstaine from this Supper for very negligence in want of preparation or because they are fallen out with their neighbour and cannot be in perfect charitie To these and all such it may be said that they are grieuous sinners and great transgressors of Gods Commandements they are open contemners of the practise of the faithfull they incurre the wrath and displeasure of the Master of this feast so as in Iustice and true Iudgement he may tell them they shall neuer tast of his meate any more they cut themselues off from Christ and from vnitie and concord with his Church they despise the foode of their soules and the pledges and tokens of Gods loue and they vtterly cast off the seales of their owne saluation Ob Ob. Yea but S. Paul sayth that it is better for a man to abstaine then come for the worse 1. Cor. 11.34 Sol Sol. It is true indeed therefore all such as come vpon a good intent and yet without knowledge of that they come for or such as come for custome or companie without examination of themselues or such as because they would be counted Christians come without their wedding garment Mat. 22.12 hauing neither faith nor a good conscience doe sinne greatly in comming as well as the former in not comming at all but yet these can be no preiudice oâ— discouragement to them thaâ— are rightly prepared Other mens sinnes must not be blockâ— in their way to this banquet to hinder them from it Vse 2 2. This serues for our Instruction If so often as the bloud of Christ is shed it is shed for the remission of sinnes then we ought often to receiue it that our sins accordingly may be forgiuen Ambros de Sacra lib. 5. cap 6. Make hast to come oftentimes vnto this Sacrament for when this thing is diâ—igently and continually done Ignatius in Epist ad Ephes the powers of Sathan are expelled which turneth his actes into firie darts to moue men to sinne And albeit thou make a stand at thy sinnes yet if they be not so great as for them thou ought to be excommunicate thou mayest not separate thy selfe from the medicine of the bodie and bloud of Christ for Hilarius de Consecra dist 2. it is to be feared least that hee which withdraweth himselfe â—ong from the bodie of Christ be vtterly estranged from saluation He therefore that ceased to sinne let him not cease to communicate Oh therefore examine Theophilact in 1. Cor. cap. 11. and bolt out thy conscience and so come vnto these heauenly mysteries not on the festiuall not on the vnfestiuall dayes onely but at all times when thou findest thy selfe readie and worthie The second dutie in our behauiour before wee receiue is Preparation whereby we must prepare and fit our selues to a right receiuing of this holy Sacrament this is verie necessarie the People of God are commanded to prepare themselues before-hand Psal 57.7 2. Chro 30.12.13 to all the parts of Gods worship and seruice and therefore much more to this holy Sacrament This Preparation is called Examination Let a man sayth the Apostle examine himselfe 1. Cor. 11.28 and so let him eate of this bread and drinke of this cup. This examination is threefolde 1. Of our sinnes past and present 2. Of our reconciliation with God 3. Of our reconciliation with our brethren First for the Examination of our selues touching our sinnes past or present that is set down in the Lamentations of Ieremiah Lam.
to say the Wine and minister it but vnder one kinde vnder the Bread without the wine contrarie vnto Christs institution who first tooke Bread and then Wine Ob Ob. But are not the outward signes ordinarie bread and wine Sol Sol. No. They are consecrated by a diuine Word which doth not change their substance into other substances but changeth them in their vse and name for that which was before but common Bread and Wine to nourish mens bodies is after the blessing set apart to an holy vse for the feeding of the soules of Christians And where before they were called but bread and wine they are now called by the names of those holy things they signifie the bodie and bloud of Christ the better to draw our mindes from those outward Elements to heauenly Graces which by the sight of our bodies they represent to the spirituall eyes of our faith The second thing that must be knowne is the vse and end of this Sacrament there be diuerse ends thereof First it is ordained of God to shew vs the Lord his death Christ when he had giuen the bread and wine to his Disciples bids them doe all in remembrance of him Luk 12.19 Mat. â—6 26 1. Cor. 11.26 And Paul sayth as often as we eate this bread and drinke of this cup we shew forth the Lords death till he come As the staying and killing of the Paschall Lambe was a notable meanes to shew the Lords death â—ill he came in the flesh so this Sacrament is a speciall meanes to shew vs his death alreadie come and vnder-gone for vs â—ill such time as he shall come againe to Iudge the world in righteousnesse Hence the Lords Supper is called a Propitiatorie sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not properly or really but figuratiuely because it is a memoriall of that Propitiatorie sacrifice which Christ offered vpon the crosse Vse Vse 1. This doctrine serueth to confute and ouerthrow the Popish Masse wherein the Priest would represent Christ vnto the People for this Sacrament is onely ordained of God as a liuely meanes to represent Christ and to shew forth his death till he come but yet they are not contented with this liuely representation of Chrisâ— exhibited but they haue brought in three more representations and so make foure in all 1. Simplex representatio a simple representation of the death of Christ which is done so often as this Sacrament is receiued 2. Representatio ad viuem a liuely and full representation of Christs death which they doe vse yearely to set forth by solemne gestures apparell and other ceremonies vpon good Fryday as it is commonly called before Easter and so they make this Sacrament nothing else but a Pageant play 3. The third representation is their sacrifice of the Masse Bellar de Missa lib. cap. 1. And 4. the fourth is added by the Rhemists who wished that this Sacrament might bee celebrated at Easter Rhemist 1. Cor. 6.8 and the reliques of it if there were any hanged vp in a Pixe not onely to represent Christ but to housle the sicke But wee are taught by the word of God that by eating the bread and drinking the wine and not by gazing or looking on or lifting vp or turning about or carrying in processions or hanging vp bread in Pixes or by any such meanes is the Lords death shewed forth We are to acknowledge onely one Sacramentall representatioÌ„ of Christ in the Supper Morna contra Missam cap 60. and the sacrifice of the Masse an abhominable Idoll neuer heard of till after the time of Gregorie the Great in the fixt age of the Church Secondly by this point falleth to the ground another pillar of Poperie namely their Transubstantiation whereby they hold the very Elements of bread and wine to be changed into the very bodie and bloud of Christ and so maintaine the Physicall substantiall and reall presence but if the end of this Sacrament be to shew forth Christs death and all that wee must doe must be done in remembrance of him then Christ is not really or physically present Helpes of remembrance are of things absent not present and therefore Gelasius sayth Lib de duabus Christi naturis Bread and Wine in this Sacrament passe into the bodie and bloud of Christ yet so as the substaÌ„ce and nature of Bread and Wine ceaseth not Bernard could say Christ is present Non materialiter sed spiritualiter not substantially but by a Sacramentall relation betweene the signes and the things signified This Popish tradition was not known in the primitiue church nor long after Which makes Ignatius say thus Ignatius in Epist ad Philadelph There is one flesh of our Lord and one bloud shed for vs one bread broken for all and one cup for the whole Church how was it possible better to distinguish betweene the signes and the thing signified then by these foure words first flesh and secondly bloud on the one part thirdly bread and fourthly cup on the other part This point is handled elswhere in one Treatise of the doctrine of this Sacrament 2. A second end of this Sacrament is to coÌ„firme our faith in which respect it is called a seale of the new couenant Mat. 26.28 Rom. 4.11 1 Cor. 11.25 and remission of sinnes and also to assure vs of life eternall in which respect it is called Reu. 2.7 the tree of life which God hath planted in the midst of the Paradise of his Church and whereof he hath promised to giue euery one that ouercommeth to eate Our Sauiour assureth vs Ioh 6.5 that if any man eate of this bread he shall liue for euer and the bread that I will giue him is my flesh which I will giue for the life of the World Ob Ob. Yea but wee haue the word to confirme our faith and to assure vs of our saluation what need we this Sacrament Sol Sol. Though wee haue the word yet this Sacrament is needfull and in two things it goeth beyond the word 1. In this Sacrament God offers and exhibites Christ and his benefits to euery faithfull Communicant Not onely generally as the word doth but also particularly therefore hee sayth Take thou this eate thou this c. But in the word hee speakes and offers Christ onely generally to all that beleeue and repent ctc. 2. In the word he giueth but onely his promise of grace touching Christ and his benefits but in this sacrament he giueth not onely his promise of grace and that in particular but also his seale and pledge for the further ratifying and establishing of his promise therefore it is said This is my bodie c. This then must needes much confirme our faith Vse as we see the Kings great broad seale set to a pardon confirmeth a pardon the matter of the seale of Gods Couenant consisteth not as doe the seales of Kings and Princes of the earth either of yellow
or red or greene waxe but of the red bloud of the immaculate Lambe Iesus Christ which is visible exhibited to the eye of faith for which cause the Lord himselfe and the Apostle calleth the Cup in this Supper the bloud of the new Testament or of the new Couenant for that couenant of grace is ratified established and confirmed yea and sealed therewith as it were with the Lords broad seale And as in the Kings broad seale there is imprinted ingrauen and liuely represented the person of his Maiestie So in this Sacrament which is the Lords seale is imprinted engrauen and represented the verie bodie bloud of Christ and the liuely person of the sonne of God and all for the strengthening of our faith and the nourishing vp of our soules in the assurance of our saluation through his merites and mediation 3. A third end of this Sacrament is to be a token of our Vnion with Christ and Communion with our brethren 1. Of our Vnion with Christ The Cup of blessing which wee blesse 1 Cor. 10.16 is it not the communion of the bloud of Christ and the bread which we breake is it not the Communion of the bodie of Christ That is a most effectuall signe and pledge of our vnion with Christ This vnion is called abiding in vs Ioh. 14.16.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ioyning to the Lord a dwelling in our hearts and is wrought betwixt Christ and vs 1 Cor. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of Christ apprehending vs and by our faith stirred vp by the same spirit apprehending Christ againe Both which S. Paul doth most liuely expresse I follow after Phil. 3.12 if that I may apprehend that for which also I am apprehended of Christ Iesus This vnion is best felt and most confirmed when we doe duely receiue the Lords supper for then we shall feele sensibly our hearts knit vnto Christ and the desires of our soules drawne by faith and the holy Ghost as by the cords of loue nearer and nearer to his holinesse 2. Of our Communion with our brethren 1. Cor. 10.17 We being many are one bread and one bodie for wee are all partakers of that one bread that as the bread which we eate in the Sacrament is but one though it be made of many graines So all the faithfull though they be many yet are they but one mysticall bodie vnder one head which is Christ This Communion pleaseth Christ very well Ioh 17.11 21.22.23.26 else hee would not haue prayed for it so often as he did and it is highly commended in the Primitiue Church because beleeuers were of one heart and of one soule in truth affection and compassion 4. A fourth end of this Sacrament is a token and pledge of our 1. spirituall resurrection He that eateth me shall liue blessed be that man that hath part in this resurrection Ioh 6.57 2. Of our corporall Resurrection He that eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day Christ our head is risen therefore all the members of the bodie shall likewise rise for how can those bodies which are weapons of righteousnesse Rom. 6.13 temples of the holy Ghost and members of Christ 1 Cor. 6.19 Iuo modo negant carnem capacem esse resurrectionis quae sanguine corpore Châ—isti nutritur Irenae lib 4. cap. 34. and haue beene fed and nourished with the bodie and bloud of the Lord of life but be raised vp againe at the last day 3. The third and last thing which must be knowne touching this supper before we come to it is this Wee must know what it is to eate this Supper many are ignorant in this matter Now to eate this Supper is to eate the flesh of Christ and to drinke his bloud spiritually by faith vnder the signes of bread and wine for this cause Christ sayth I am the bread of life Ioh 6.35 he that commeth to mee shall not hunger c. And againe except yee eate the flesh of the sonne of man and drinke his bloud ye haue no life in you Againe Whosoeuer eateth my flesh and drinketh my bloud hath eternall life for my flesh is meate indeede and my bloud is drinke indeede And all this must bee done by faith which is both the hand mouth and stomacke of the soule to receiue chaw and digest this heauenly foode In the Gospell of S. Iohn it is said that God giueth this priuiledge to so many as receiue Christ that they are the sonnes of God Ioh 1.12 and a little after it is shewed who receiue Christ namely all those that doe truely beleeue So that looke as the hand of the bodie takes the bread and the wine and the mouth chaweth and the stomacke digesteth them to the refreshing and nourishing of the bodie euen so faith as the hand of the soule taketh hold vpon Christ represented and resembled vnder the signes of bread and wine and feedeth vpon him so as both soule and bodie are fed and nourished vnto eternall life Ob Ob. But our bodily foode is present with vs Christ is in heauen how then can we feed on him Sol Sol. I answere that it is true he is in heauen for the Scripture sayth Act. 3.21 the heauens must containe him till the restoring of all things Yet notwithstanding he may be said to be really present two wayes 1. To the signes by a Sacramentall relation 2. to the Communicants by faith alone Fidem mitte in coelum eum interris tanquam presentem tenuisti Aug. Epist 3. ad Volus In the holy Contemplation of faith thou art at one instant with Christ and Christ with thee Vse 1 Vse Seeing Christ is offered in this Sacrament to bee our foode and we are to feede effectually on his bodie and bloud in assurance of life eternall this then must teach vs to be carefull to keepe our stomackes for this meate and not cloy them before hand with sinne Men commonly keepe their stomackes for the best meate and will not cloy them with the meanest so let vs keep our stomackes for this blessed Manna Psal 78.24 25. which will make vs looke fresh in this worldly wildernesse Num. 16.35 Labour not sayth our Sauiour so much for the meate that perisheth Ioh 6.27 as for that which will last for euer And that our stomackes may be fit for this heauenly bread and Lordly cup we must take heed of sinne we are called the Temples of the holy Ghost let vs looke that these temples be cleane swept and cleansed otherwise neither Christ nor the holy Ghost will come into them Vse 2 2. This sheweth vs how needfull a thing faith is to the partaking of this Sacrament All this meate in this Supper must be eaten by faith As meate will doe one no good that wants hand mouth and stomacke
a seale for as a seale set to a Deed of gift confirmeth all things therein promised So when I receiue this Sacrament it sealeth vp in my heart an assurance of all Gods promises therefore God is sayd to haue sealed vs Ephes 1.13 14. and to haue giuen vs the earnest of his spirit Now the promises which are sealed vnto vs and which faith layeth hold on this Sacrament respect 1. our Redemption 2. Reconciliation 3. Sanctification 4. Preseruation 1. Those that concerne my Redemption are these such like T it 2.14 Heb. 4.14.15 1 Ioh 3.8 that Christ died for me that he hath redeemed me from sinne and Sathan from hell from the wrath and curse of God Gal 3.13 Mat. 1.21 that hee hath saued me from all my sinnes that they are all forgiuen for his sake Gal. 4.5 and I am released of the punishment due vnto them Rom. 8.3 4 that hee hath kept the Law for me Mat. 3.15 and fulfilled all righteousnesse in my behalfe Rom. 3.24.25 Mat. 17.5 Rom. 4.21 that his righteousnesse is imputed vnto me and that God accepteth it as mine owne c. 2. Those that concerne my Reconciliation are these and such like that Christ hath reconciled me to God his Father Rom. 5.10.11 by whom I haue receiued the attonement that he hath purchased the fauour Ephe. 1.14 and good will of God towardes me that God is my Father and I am his child Gal. 4.6.7 that he loues me in Christ Ier. 31.3 and will loue me vnto the end that he is well pleased with mee in his sonne Christ Ioh. 15.8.9 10. c. that he is well pleased with my prayers 1 Ioh 5.14 to accept them and with all my workes Mat. 18.20 and exercises to giue me a blessing in them c. 3. Those which concerne our Sanctification are these and such like Ephes 1.17 18.19 that I shall receiue the spirit of Christ whereby I shall be endued not onely with knowledge faith repentance the gift of prayer 2 Cor. 12.9 and all other graces necessarie for mee but also that I shall bee sanctified throughout 1 The. 5.23 both in spirit soule and bodie and this will appeare when my minde shall abound with all good motions Rom. 8.29 and heauenly meditations Ephes 4.23 24. when my heart shall be filled with all righteousnesse in Christ Phil. 1.11 with all good desires holy affections when my will shall be subiect Luk. 22.42 and obedient to the will of God 2 Cor. 10.5 when my words shall be the words of God able to edifie Ephe. 4.29 and minister grace to the hearers when my workes shall be such 1 Tim. 2.10 as becommeth them that professe the feare of God when I shall be a vessell vnto honour sanctified 2 Tim. 2.21 and meete for my masters vse and when I shall serue God in loue and good workes that the name of our Lord Iesus may be glorified in me 2 Thes 1.11.12 and I in him 4. Those which concerne my Preseruation are these such like that I am an heire of saluation Heb. 1.14 sealed vp vnto the day of Redemption Rom. 8.17 Ephes 4.30 so that the Lord will deliuer me from euery euill worke 2 Tim. 4.18 and preserue me vnto his kingdome which is kept for me and I for it 1 Pet. 1.3.4.5 Hee hath promised to send his Angels to attend Heb. 1.14 and waite vpon me day and night Psal 34.7 to defend and keepe mee from all dangers Psal 91.11.12 c. and to minister and bring to my hand all things necessary for me c. 3. This Sacrament must be applyed as a Communion for as it is called a supper and a seale so a Communion by reason of that Communion and fellowship the Communicant hath with Christ and his fellow members 1 Cor. 10.16 The Cup of blessing which we blesse is it not a Communion The application is true and sound first when I feele that I am in the presence of God Isa 44.10 and that my soule hath communion and fellowship with God the Father Zoph 3 17 and with his sonne Iesus Christ Ioh 14.16 23. Ioh 17.20 as verily as my bodie hath communion with bread and wine 2. When that I feele I haue fellowship and communion with all the Saints of God Ephes 3.7 that I am vnseparablie knit ioyned to all my neighbours 1 Cor. 10.17 1 Ioh 1.7 1 Cor. 12.13.25 Rom. 12.10 Ephes 4 16. Act. 4.32 and brethren by loue doe liue in the practise of loue like a liuely and feeling member of the bodie Vse 1 Vse 1. This confutes the Papists that hold it sufficient to looke and gaze on this Sacrament in the Pixe to worship it but not to apply it the Laitie are debarred from it that it might not profit them Vse 2. Must this Sacrament bee particularly applyed this sheweth that many receiuing it receiue little profit by it for want of application some receiue in 1. ignorance 2. others vnprepared 3. other some for fashion 4. others because the season serueth 5. others for satisfaction of their taste 6. others to feede their bodies few for the right end and vse Vse 3. Disburden thy selfe of all worldly thoughts and vaine cogitations and let thy soule be as emptie of them as the poore mans cofer is of gold and Iewels hereby a way is paved to walke in heauenly meditations and freedome purchased to thinke seriously vpon this Sacrament The fourth and last dutie touching our good behauiour in the action of receiuing the Sacrament is that we must receiue it with ioy and delight In the Scripture it is called a feast Reu. 19.7 a banquet it is compared to the Marriage feast of the Kings son Mat. 22.2 As the guests that are called to such feasts doe much reioyce so must we when we come to this heauenly feast like the Children of Israell that obserued the feast of vnleauened bread seuen dayes with great gladnesse 2 Chro. 30.21.22 c. Our ioy in this banquet should exceed all other reioycings in naturall or temporall feasts should stoope vnto it In this is a kingdome righteousnesse peace Rom. 14.17 and ioy in the holy Ghost in those nothing but bodily sustenance This ioy will encrease as our assurance of Gods mercy towards vs encreaseth The holy Ghost who is our earnest penie Ephe. 1.13.14 is giuen vnto vs to assure vs of the fulfilling of Gods promises so that hauing receiued him and feeling him stirred vp in vs more and more by this Sacrament 2 Cor. 1.12 we reioyce vnder the hope of the glorie of God 2 Co. 5.5.6 yea as the Apostle sayth we haue cause to reioyce with ioy vnspeakeable and glorious 1 Pet. 1.8 A good shew of ioy and gladnesse did many of the Iewes then giue
when Christ riding into Ierusalem on an Asse they spread their garments in the way cut downe branches from the trees and strawed them in the way and cryed through the streets of Ierusalem saying Hosanna the sonne of Dauid Mat. 21.8.9 blessed be he that commeth in the name of the Lord Hosanna thou which art in the highest heauens Here was great tokens of ioy and gladnesse but how much more gladnesse should be in vs seeing Christ hath not onely vouchsafed to come into our streetes but into our houses and our hearts Great ioy was in all Samaria when Philip came thither to preach among them Act. 8.6.8 but greater should our ioy bee among whom Christ inhabiteth and to whom he hath giuen his owne flesh to eate and his owne bloud to drinke for our spirituall and eternall nourishment Vse 1 Vse 1. This point may serue for direction to order our desires aright in the matter of ioy Euery man loues a glad heart and wisheth ioy but therein many mistake 1. One reioyceth in his substance Iob 31.25 he hath gotten much 2. Another reioyceth in his promotion 3. Hest 5.11 Another doateth vpon that mad mirth which Salomon speakes of 4. Eccles 2.2 Another reioyceth in a Table richly Dan. 5.1.2.3 c. deckt an ouerflowing Cup a faring deliciously euery day 5. Another reioyceth at the destructiō of him whom he hates 6. Iob 31.29 Another reioyceth in sinne and wickednesse Pro. 10.23 It is a pastime to a foole to doe wickedly It is the drunkards ioy to be at the Cup early Isa 5.11 and to sit till the wine haue enflamed them The twi-light glads the heart of the adulterer Iob 24.15 The oppressor danceth vpon the threshold of him that is oppressed Zeph. 1.9 Ismael geireth at Isaac Gen. 21.9 Holy Iob was as a Tabret to the godlesse ones Iob 17.6 and the drunkards made songs on Dauid Psal 69.12 Men imagine summum bonum their chiefe felicity to consist in their ioyes But alas how much are they deceiued for what are all these ioyes in comparison of that we treate of Indeed if it be rightly considered what true comfort can a man take in any thing so long as the dyet of his soule is not the ioy of his heart Howsoeuer the Deuill teacheth men to forget the consideration hereof that so he may lead them like an Oxe to the slaughter not knowing that they are in danger yet if euer at any time the conscience bee awakened to thinke on this the very remembrance of it is like the beholding of the hand vpon the wal to Belshazzar which when he saw it put him quite out of his humour of iollitie it was not then the delicate taste of his wine nor the fatnesse of his kids nor the royaltie of his Guests not the finenesse of his fare could keepe his countenance from changing his thoughts from troubling and his ioynts from beating one vpon another Vse 2 Vse 2. This may perswade vs to affect this ioy and to prefer it before all contentments Here we are assured that our labour is not in vaine Thou shalt haue ioy in seeking for this ioy it shall be gladnesse to thy soule to heare of this gladnesse no greater contentment in the world to an hungry beggar then to heare of a good dinner and to feede therein Oh then that thou couldst bee perswaded to seeke this ioy and in a kinde of distaste of all other Ioyes which are not worth the naming to cry out Lord euermore giue me this Ioy Then the meate in this Supper would be most sweete to thy soule and thy chiefest pleasure Vse 3 Vse 3. This may serue as a touchstone to try our selues by whether our stomackes bee in good case and whether we receiue this Sacrament aright to Gods glorie and our owne comfort or no If we doe then we reioyce take pleasure and delight in it more then euer we did in any worldly feast or banquet here is the daintiest meat and most precious banquet that euer we came to Here euery dish in this feast is made of the most precious bodie and bloud of Christ which is able to feede our soules whereas all other banquets can but onely feede our bodies Luk. 19.6 As Zacheus receiued Christ ioyfully when he came to his soule much more into his heart so those that haue sound stomackes receiue this sacrament with great ioy and gladnesse because herein Christ is come home vnto them and hath brought saluation with him Thus much of the duties touching our good behauiour in the Action of Receiuing The third sort of duties in our good behauiour after the Receiuing of the Sacrament follow The duties are foure 1. Thankefulnesse to God 2. Carefulnesse to grow in grace and strength according to the nourishment receiued 3. A worthie walking in the strength of this foode receiued to Gods glory and the good of his Church c. 4. A spirituall watchfulnesse by prayers supplications with all perseuerance thereunto that we may continue in well doing vnto the end and in the end The first dutie which after our receiuing we ought to performe is thankfulnesse to God We must shew our selues thankfull to God for bestowing so heauenly and blessed a feast vpon vs. 1 The. 5.18 In all things sayth the Apostle giue thankes Now if in all things in our publique feastes yea in all our afflictions and troubles then much more are we bound to be thankfull for the great benefit of our Redemption bestowed vpon vs in this heauenly banquet wherby being slaues vnto sin drudges vnto Sathan and subiect vnto hell and condemnation we are deliuered both from sinne and Sathan from hell euerlasting destruction A notable example hereof we see in Christ and in his Disciples when they had ended this supper Mat. 26.30 they departed not before they had sung a Psalme of thankesgiuing vnto the Lord. Mar. 14.26 Reasons to prouoke and induce vs hereunto if we haue had any true taste of Gods mercie in this Supper are these Reason 1 1. Hereby we haue experience of the great goodnesse of God of the loue of Christ towards vs who hath beene content to feede vs with his owne body bloud wherby being wounded and dead with sinne we are enliued and nourished vp vnto eternall life We read of the Pellican that for loue to her yong ones being deadly stung with some venemous serpent shee is content to haue her owne brest pearced that the bloud might gush out to nourish feede preserue and recouer them So our Pellican Iesus Christ for the loue he bare to vs being stung to death by the venemous Serpent Sathan was content to haue his bodie pearced and his bloud shed to feed and preserue vs. Therefore the Apostle considering this loue of God towards him in Christ prayed for the Ephesians that they may know this loue of Christ Ephes 3.19 20.21 which