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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20536	Ten sermons tending chiefely to the fitting of men for the worthy receiuing of the Lords Supper VVherein amongst many other holy instructions: the doctrines of sound repentance and humiliation, and of Gods speciall fauours vnto penitent sinners, and worthy communicants are largely and effectually handled. The six first, by I. Dod. The foure last, by R. Cleauer. Whereunto is annexed, a plaine and learned metaphrase on the epistle to the Collossians, written by a godly and iudicious preacher. There is also set before the sermons, a short dialogue of preparation: containing the chiefe points that concerne the worthy receiuing of the Lords Supper, taken for the most part, out of the sermons following: and collected into a method for the benefit and ease of those that desire direction in this matter.	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625. aut; Winston, John, fl. 1614-1634.	1610 (1610)	STC 6945; ESTC S114601	221,900	292

helpfull it maketh vs blessed in this present life and in the life to come it bringeth with it the comfort of the spirit the feeling of gods loue and fauour and the comfortable vse of all outward good things We are not likely at least not certaine to continue here many daies and what an vnspeakeable comfort then is it to be assured that when we goe from men we shall goe to God and when we leaue the earth wee shall inherit heauen that we shall haue peace at our death and glory after our death If the pestilence enter into our houses or take hold of our owne persons when none dare come vnto vs then God will be with vs though our bodies be insected yet our soules can neuer be so infected if we haue grace in our hearts but that God dareth to enter into our houses to visite vs and when our soules shall be parted from our bodies he wil not thinke it too much to giue them a place of rest with himselfe in his owne kingdome at length vnite them to our bodies againe that they may enioy euerlasting blisse together as they haue bene imployed in Gods seruice together Seeing then Vse 1 that the benefit of labouring for grace is so great this serueth to reproue those that are slothfull in the things of God slothfull in repairing to the Word and in mingling the same with faith in their hearts slothfull in trauelling with their owne soules in examining their hearts and laying the edge of gods threatenings to their corruptions for the cutting off of the same These men thinke that grace will grow as weedes doe without any plowing manuring or sowing of the ground though they neuer pray earnestly nor heare carefully nor be at any paines for the reforming of their hearts or of their liues yet they thinke they shall haue goodnes enough by an ordinary course and conclude that heauen shall be cast vpon them whether they will or not as if God could not chuse but saue their soules But these foolish men doe altogether deceiue themselues and they shall find by woful experience that except they set their minds hearts tongues hands and all the powers and parts of soule and body on worke they shall neuer attaine vnto any godlinesse at all and therefore of necessity be depriued of euerlasting life But we like of the Word Obiect and loue the preaching and preachers thereof Answ But what measure of faith and of other graces of Gods spirit haue you gotten thereby if you be distitute of those it is sure you haue not laboured as you should for the same for whosoeuer seeketh findeth Talking of gold siluer the like and declaring to others how much we affect them wil not keepe vs from penury we must so labour for them as that we get them if we would be rich men A sluggard may desire to get the victory but he must fight for it that will haue it and the like holds in spirituall things those that would be partakers of them must vse the meanes that God hath appointed for the accomplishing of their desire And therefore this rebuke lights vpon the heads of all such sluggards as will not bestir them in this weighty matter nor liue in the field of grace nay whē the crop of grace is brought home vnto their houses they wil not open their dores to receiue it they wil not so much as giue attention to the word but are like the high way side that doth not so much as receiue the seede that is cast vpon it but lette the Diuell catch away all from them Secondly Vse 2 this may be an Apologie for those that are faithfull and painefull in seeking for the Word if it be a thing so exceeding necessary then are not they to be blamed that are content to vndergo any toile for the obtaining of it it is no precisenesse nor needles labour neither are such to be checked and reprehended but rather to be cōmended and encouraged for this is it that is foretold in Daniel Dan. 12.4 Many shall run to and fro and knowledge shall abound If men haue a dangerous sicknes they seeke help from the Phisition though far off none findes fault with them nor makes question why they should seek to be healed If householders want prouisiō at home they wil repaire to the market none cries out vpon them What wretched men are these that cannot keepe them from the market haue they not oxen and sheep at home for though they haue men are so wise as to consider that they are not made ready for their turn Now if they are not blamed nor indeed blame worthy that do thus seeke for corporall Phisicke and sood then why should they be blamed by Papists and such as are Popishly affected that seeke for that which is spirituall Se the 2. Sermon one Mark 14. Doct 6. it being far more requisite and necessary Which the sonne of man shall giue c. Doct. The efficacie of the Word Doct. 5 The efficacie of the word and Sacrament of Christ and Sacrament is from Christs owne hand Whosoeuer would haue grace must receiue it from Christ himselfe hence is that promise made vnto the Israelites The Lord thy Gods will circumcise thy heart and the heart of thy seed that thou malest loue the Lord thy God with all thine heart and with all thy soule that thou maiest liue They to whom it did belong to circumcise their bodies could goe no further then the outward circūcision it was God only that could cut off the corruption of their hearts and frame them vnto obedience that which is spoken concerning that one Sacrament holdeth as true in all the rest man can giue only the externall signes God must giue the inward vertue And the reasons why it pertains vnto Christ is a work of the Godhead only are diuers First Reasons 1 one is taken out of the text where it said Him hath the Father sealed it is Christ his office vnto which the Father hath ordained him he alone hath commission and warrant to deale in it and whosoeuer else doth arrogate that vnto himselfe is an intruder and shall be punished for that he goeth about to thrust Christ out of his chaire Secondly as it belongs to him so he alone is of ability to doe it none besides him can deale with the heart wherein this worke doth principally consist He onely knowes it and he alone can cure it as the first Adam did kill vs 1 Cor 15.45 so the second Adam must quicken vs. No man can giue natural life vnto another no not that which brutish creatures doe enioy nay nor so much as that which plants doe liue by much lesse can any one giue spirituall life vnto another Paul may plant and Apolos may water but God alone giueth the increase Thirdly experience will confirme vs in this point for who be the mē vpon whom the ordinances of God

fathers wrath and with Satan death and hell and for our sakes in particular sustained such wofull terrors in his soule and torments in his body that he cried out in the bitternesse of his heart my God my God why hast thou forsaken me and at length shed foorth his most precious blood for the pacifying of his fathers displeasure and the satisfying of his infinite iustice And withall wee should seriously ponder vpon the inconceiuable loue of God the father in giuing his onely and welbeloued sonne to suffer such vnspeakeable tortures for vs who were cursed rebels against him and thence bee drawen to thinke on the hainousnesse and odiousnesse of our sinnes which so farre incensed the Lords wrath and indignation that nothing could quench the flame thereof but onely the precious blood of his deere sonne Secondly when we see the minister distributing the bread and wine we are to consider that as those outward elements are offered vnto vs by man so Christ Iesus with all his benefits is offered vnto vs by the blessed Trinitie Thirdly when we reach foorth our naturall hand to receiue the bread and wine we must withall reach foorth the hand of faith to apprehend and lay hold of Christ Fourthly in eating the bread and drinking the wine we must apply Christ with all his merits particularly vnto our selues and be assured that as that bread and wine are made the nourishment of our bodies so Christ his body and blood are made the nourishment of our soules and as certainly as the bread and wine are made one substance with vs to strengthen our bodies and to refresh our hearts so surely Christ is made one with vs and we with him and than our soules shall bee strengthned and our hearts spiritually reuiued either presently in the very act of receiuing or afterwards in due time when wee shall stand in most neede of comfort And therefore in assurance of faith wee should stirre vp our hearts to expect all the forenamed benefits of remission of sinnes and sanctification of our natures together with the fruition of all necessarie outward blessings and the remoouall of all hurtfull crosses Well were it for vs indeed if wee could looke for these things to be bestowed vpon vs but the greatnes and multitude of our sinnes is such that we iustly feare they will keepe good things from vs. This doubt should not perplexe nor trouble vs See the Sermon on Isa 1. if wee bee truely penitent for all our transgressions for Christ hath paid for many and great sinnes as well as for fewer and lesser Doct. 7 1. Iohn 1.9 Ezek. 36.25 and through him the Lord is ready to pardon all and all manner of iniquities as well the greatest of them as the smallest and if once our sinnes bee done away all the fore named benefites doe of right belong vnto vs. Thus much concerning the meditations that are needefull in the very act of receiuing What is to be done after our receiuing 1 First wee must giue hartie thankes vnto the Lord for this inestimable benefit which we haue receiued in being partakers of the Lords supper What to bee done after our receiuing Secondly wee must carefully marke how wee speed and what successe we finde and if the Lord afford vs present comfort wee must bee much more thankefull and endeauour by all good meanes to nourish and cherish the same and if wee misse of it for that time wee must notwithstanding giue God the glorie of his truth in making good his couenant and euerie part thereof and therefore with confidence and constancie waite and pray for the blessing resoluing with our selues euery one in his owne soule that as sure as God is true and faithfull in his promises wee shall in the fittest season reape fruite and profit by his ordinance which in conscience and obedience vnto him we haue been partakers of In which regard euery particular beleeuer may boldly speake in this or the like manner vnto his owne soule I haue with as great vprightnesse as I could communicated at the Lords table and there receiued the seale of the euerlasting couenant of grace and therefore shall it assuredly bee performed vnto mee and albeit my faith and assurance of Gods fauour bee but weake it shall be strengthned and whatsoeuer Satan or mine owne deluded conscience tell me all mine iniquities are pardoned and couered and I am at this very instant as free from sinne in Gods account Psal 32. as Adam was before his fall and as the Saints and Angels are now in heauen yea as Christ Iesus himselfe is I being a member of his mysticall bodie And so for Sanctification though I be tainted with much ignorance with many errors with bad affections and euill actions yet the Lord according to his couenant will reforme all and giue me a minde to know him and his will and a memory to hold fast what I know hee will giue me a heart to loue him to feare him and to obey his commandements I shall haue Christ his power to strengthen and vphold me his wisdome to instruct and direct me his spirit to work al needful graces in me so that all the powers of hel shal neuer be able to preuaile against mee much lesse shall the affictions of this world be able to separate me frō Christ Iesus I need not feare any euill For all shall worke together for the best vnto mee Rom. 8. neither can I want any thing that is good for God hauing giuen vs his sonne how shall hee not with him giue vs all things Thirdly wee must determine and endeuour to lead a new life bringing foorth the fruits of repentance faith and loue more abundantly then in former times as hauing renewed our couenant with the Lord for that purpose and therefore when wee finde any sinnefull motions stirring within vs wee should reason thus did I not at the Sacrament vowe and couenant with God to striue against all manner of corruptions and did I not receiue the seale of the couenant in assurance that I should haue power and strength against them why then should I yeelde vnto them why should I bee any longer in bondage vnto them nay I will not serue sinne in the lusts thereof but will resist it and by the power of Christ I shall get victorie ouer it Rom. 6.14 for the Lord hath said that sinne shall not haue dominion ouer vs. So also when we finde wants and imperfections in our best seruices as coldnesse in praier distractions in meditating vnfruitfulnesse in hearing deadnesse in singing of Psalmes c. As also impatiencie or fainte-heartednes vnder crosses disgraces persecutions c. Let vs then relieue our selues with these or the like meditations was I not lately at the Lord table where I receiued a pledge of my ingrafting into Christ who is the true vine and is there not in him sufficient Iuice of all good graces to bee deriued to euery branch that is

must needs faile in the discerning and so also in the discouering and laying open of their corruptions and therefore faile of sound happinesse 2 Secondly this is for the reproofe of an other sort that are worse then the former Deniers of sinne who hauing the knowledge of sin doe yet denie their faults when they are told of them as Ananias Saphira did Acts 5. 1. King 5. and as Iehazi did when his master examined him Those sinnes that are smoothered and caried so closely God will manifest and discouer as openly as hee did theirs laying vpon the one the punishment of a sudden and strange death and on the other the leprosie of his flesh as a meanes to clense his soule 3 Heere are an other kinde of hiders to be condemned Disguilers of sinne that will not grosly denie the fact but will cloake it and disguise it and giue good names to foule faults Such are they that would haue their gaming and vnthriftines and cosonage to goe vnder the name of recreation and all their leaud meetings and abuse of the creatures of God and of the glorious and fearefull name of God vnder the title of good fellowship and meerie meetings c. And so for other notorious and greeuous sinnes which they paint ouer with faire colours but doe such prosper When they get a little monie Inconueniences that ensue on gaming do they not loose more in their soules then that comes to and doe they not bring vpon themselues hardnesse and profanenes of heart blindnesse and stupiditie of minde vnreadinesse and vnfitnes for any good thing vnwillingnes to reade heare meditate and conferre of holy things are they not afraid to come into Gods holie presence in praier to be in the company of such as will admonish or rebuke them to bee alone in the night at such times as the Lord doth waken their drousie consciences to say nothing of many foule braules and other hainous euils which doe vsually accompanie such exercises So others when they are passionate and distempered tell them of it their answer is readie What would you not haue a man angrie with sin Oh this is base hypocrisie and sinnefull disguising of your fault for tell mee you that can bee so eager against small offences in others when they concerne your selfe Note do you not beare with greater faults both in others and in your selfe when they doe more neerely touch the glorie of God your owne heart tel you that it is so and therefore neuer suffer your violent distempers and outrages to goe vnder the visard of zeale against sinne but let them goe for hatefull passions as they are Others wee shall finde that will terme their couetousnes frugalitte their pride in apparell comlines and decencie Hurt that comes by disguising of sin and the like all which persons little consider what great iniurie they doe to their soules this while for now the word cannot cure them of those sinnes which they would faine thinke though their hearts tell them otherwise to bee no sinnes they can neuer humble themselues by repentance for them and therefore they stand guiltie before Gods iudgement seate to answer for them besides all the hurt they shall in this life sustaine in regard of them 4 A fourth sort that come vnder this reproofe are such as therein shew themselues to be clokers of sinne Such as are negligent in searching out their sinnes that they doe not vse diligence to finde out their sinnes such as are partiall in dealing with their own soules and in searching to finde out their corruptions that are loth to dig too deepe throughly to ransack the lothsome corners of their hearts He that doth not his best endeuour to come to the sight of his secret sinnes is esteemed by God to be a hider of them and shall be destitute of that happinesse and comfort that otherwise hee might enioy Psalm 4.4 and therefore as Dauid exhorted his enemies for their good to examine their hearts vpon their beds that so they might desist from standing out against him so hee practised it himselfe for the good of his owne soule that hee might not long goe astray from the waies of the Lord. I haue considered my waies saith hee and turned my feete into thy testimonies Psal 119.59 Secondly Vse 2 this serues for our instruction if wee finde that we doe not prosper in the things of the Lord When wee prosper not fall to examination or of the world let vs examine if there be not some secrete sinne that is the cause of it One comes to the word preached and findes no helpe thereby against the corruptions vnto which he is inclined nor for the practise of good duties vnto which hee is slacke he cannot perceiue that there is wrought in him any great loue vnto the Saints to the ordinances of God or to the comming of Christ c. but he is dull and heauie when hee is at it and as dead and lumpish when he is gone from it Let him search and he shall finde that there lies in his heart some sin or other vnrepented or the gilt of some duties vnperformed the venome whereof doth so poison his conscience that the word of life can finde no place there for when the word comes to a pure heart it will enter speedily and worke effectually Another comes to the Sacrament and findes no benefite thereby Let him looke if there lurke not within him some hidden corruption that is the cause hereof for the Sacrament is mightie in operation if it be receiued with a pure and holy affection 1. Cor. 10. it is the very communion of the body and blood of Christ And therefore search and cast foorth that ill leauen that hath infected thy heart and hindered thee from the comfort of this excellent ordinance of God And the like may wee say for praier and any other of Gods ordinances Likewise for the things of the world doe we not prosper in our estate in our bodies in our children c. let vs make triall if there be not some wickednesse that hath countenance with vs. Note And if there be thence may wee bee sure comes all our woe they that will not greeue for sinne because it is sinne shall bee driuen to greeue for it by many sore troubles and they that are insensible of it when it is cōmitted shall be made sensible in the end by feeling it punished And this is a good vse that is made of the troubles of Gods Church in the Lamentations of Ieremie Wherefore say they is the liuing man sorowfull why doth hee turmoile and vexe himselfe Lamenta 3.39.40 man suffereth for his sinne what is the conclusion Let vs search and trie our waies and turne againe vnto the Lord c. Wee haue sinned Obiection and rebelled therefore thou hast not spared c. But we know no speciall sinne that should procure this hand of God against vs.

senslesnesse of heart as afterwards it fell out in their children the Scribes and Pharisees to whom all things that Christ Iesus spake seemed parables so that they knew not the mysteries of the kingdome of heauen but had eies and saw not eares and heard not hearts and minds and vnderstood not the things that were taught them And as God doth lay iudgements vpon the soules of men which are the most grieuous so doth he also on their bodies euen for their defects and wants as we see in the Corinthians In their bodies amongst whom many were sicke many weake and many smitten with the stroake of death because they came negligently and vnpreparedly vnto the Lords table and so doth his heauy hand lye vpon many now adaies being strucke with the pestilence and such like plagues of God for coming profanely irreligiously and hy pocritically to the word and Sacrament not in outward appearance for ought that we can see but before the Lords eyes who searcheth the heart and reines and layeth his corrections according to the measure of mens inward prophane and lewd disposition Now this he would not do vnlesse he could proue thē guilty but indeed he is able to indight them to produce witnesses against them that these these haue bene their secret sins such and such vile thoughts they had at such a Sermon at such a Sacrament and their hearts were wandring about their pleasures and profits they were ful of malicious and reuengfull imaginations and intents nothing regarding Gods presence nothing affecting nor reuerencing his ordinances and these things he can make their owne consciences to testify against them therefore doth iustly plague thē for the same And as in this life so at that great assises at the last day the Lord will lighten things that be hid in darknesse As in this life so in that which is to come and make the counsell of mans heart manifest and bring euery secret thing to iudgement whether good or euil that al may receiue according to their works If then all shall be at that time iudged and rewarded according to their thoughts most sure it is that God well obserued the same while they liued vpon the face of the earth and kept the same in his booke of records Vse 1 Since the Lord marketh Sincerity in Gods seruices whether men come in loue and in sincerity or for fashion and in hypocrisie let this teach vs to present our soules before the Lord and to serue him soundly and religiously not onely behauing our selues in as orderly a manner as others doe but in as holy a manner as we can Diuers there are that will repaire to Gods house as often as the best and make a colourable shew of reuerence in Gods worship sitting modestly in the view of the congregation not gazing hither and thither nor expressing any vnseemly behauiour yet neuerthelesse except God see their hearts well exercised all that men behold and take notice of is nothing worth Isaiah 58.2 They seemed to be very forward of whom the Prophet Isaiah maketh mention they would inquire after the ordinances of iudgement and iustice and seeke the Lord and not by fits and starts but daily they would be at euery lecture of the Prophets and obserue euery Saboth marke what was deliuered make repetition of the same and if there were any thing that they vnderstood not they would aske direction and search out the meaning of it and yet the Prophet is bid to cry out against them with full mouth Cry aloud saith GOD lift vp thy voyce like a trumpet and shew my people their transgression and to the house of Iacob their sinnes And that because they came with hollow and hypocritical hearts as their vnholy and vnrighteous behauiour afterwards did witnesse to their faces And therefore that must be looked vnto that we satisfy Gods eyes as well as mens and to that end search out and cast forth all the leauen of hypocrisie that is in our hearts for if we doe not find it out God will and if we spare our selues God will not spare vs. Well we may delude our owne soules but God is not mocked outward seruing of him may make the Minister thinke vs vpright cause our neighbors to esteeme vs good Christians but except God approue of our hearts we are neuer the better for the good opinion that men conceiue of vs. This is for the exceeding comfort of such as are true-hearted and that in a double respect 1 In regard of that approbation which the Lord will giue vs if he be a witnesse of our sincerity and faithfulnesse Vse 2 Consol in regard of 1. Discouragement If we come to the Sermon in obedience to Gods ordinance with a desire to get grace thereby if wee come to the Saerament that we may haue communion with our head Christ Iesus and that the new Testament or couenant of God may be sealed and cōfirmed vnto vs if we see our weakenesse and labour to get strength against it if we bewaile our corruption and striue to get victory ouer it if we perceiue the imbecillity of our faith and would haue it increased or want of repentance and would haue it renewed or defect of loue and would haue it augmented and so come to Gods holy feast with an hungry appetite we may comfortably partake of his heauenly mysteries and whatsoeuer we imagine of our selues God wil reward vs according to that integrity which hee seeth in vs. Well was it for Nathaniel that his heart was knowne vnto Christ for otherwise he had lost the praise of his vprightnesse And so is it with many Christians if one should demaund of them whether they had faithfull hearts or not the answere of many would be I hope well but in truth I dare not say so much and therfore this is not the least part of their happines that god discerneth the truth of their hearts better than they themselues do and whereas there is some deceitfulnesse in the most sincere and plaine heart that is if there be any endeauor to shake it off the Lord will certainly pardon and remoue the same 2 Secondly 2. Of slanders here is matter of consolation to those that are sound hearted in regard of the clamors and slanders that are raised against them they are vsually charged to be all hypocrits troublers of the places where they liue and such as altogether serue their owne turnes in that profession of religion which they make and here is their comfort the Lord knoweth their hearts and he will cleare the innocent and make their righteousnesse shine forth as the noone day as he will iudgeand condemne all hypocrites so will he manifest the faithfulnesse of his owne seruants Iob 16.19 and this was Iobs comfort when his friends accounted him a dissembler My wit nesse is in the heanens saith he and my record is on high Labour not for the meat that perisheth but for

you that one of you shall betray me c. that is shall treacherously deliuer me into the hands of the high Priests 2. They make answer where the affection wherewith the eleuen deliuered the same is expressed Verse 19. Then they began to be sorrowfull and to say to him one by one Is it I and another Is it I Sorrowfull they were because their Master had told them that he should be betraied into the hands of sinners that one of thē should do it euery one was doubtfull distrustfull of himselfe and therefore partly that they might be better acquainted with their owne hearts to the intent that if they were of such an ill disposition they might be helped against it partly that each of them might haue comfort that he was not the man and partly that they might be cleared euery one of thē before his fellows they aske our Sauiour saying Is it I Iudas indeed proposeth the same question but not with the like affection nor to the like end purpose but onely that he might thereby cloake his vnfaithful and vngodly plots practises against his Maister hauing before this compounded with the high Priests for the betraying of him Next is set downe the reply of our Sauiour vpon this their answer wherin he declareth 1 The grieuousnesse of the treason 2 The miserable estate of the traitor First the grieuousnesse of the treason is set forth Verse 20 in that it was contriued by one of the twelue one whom Christ had chosen to be an Apostle and a principall Embassadour vnto himselfe one that was so familiar with him as that he did sit at his owne table eate of his owne messe yea in his owne dish It is one of the twelue saith Christ that dippeth with me in the platter 2 Secondly the wretched condition of the traitour is declared Verse 2● Truly the sonne of man goeth c. Where the Lord Christ Iesus preuenteth some obiectiōs that might arise in their hearts for thus they might reason in themselues Do you know of such a treason and who it is that goes about it Why then will you yeeld your selfe into his hands were it not good wisdome to preuent it and to vse meanes to escape No saith our Sauiour that may not be The Sonne of man goeth his way Ver. 21. as it is written of him I cannot I must not auoide it nor decline from it for the Lord hath appointed it yea manifested it in his Word which cannot be verified vnlesse this be fulfilled therefore seeing the Lord in his wisedome hath made this to be my way I will be contented to walke in it Vpon this they might reply againe If the Sonne of man go away as it is written of him then he that doth betray him effecteth no more then that which the Word of God hath foretold of him which may seem to be no fault therfore to deserue no punishmēt Yes saith Christ Woe to that man by whom the Sonne of man is betraied c. It was preordained indeed but that doth not lessen the fault neither shall it diminish the punishment of him that is the traitour but woe vnto him it had bene good for that man he had neuer bene borne whatsoeuer matters of present contentment he may seeme to enioy And thus much concerning the conference that passed betwixt Christ and his disciples now followeth 2. The maner of the celebration of the Lords Supper Verse 22. And as they did eate to wit the Passeouer Iesus tooke the bread c. In which words together with those that follow two things are to be noted 1. The dealing of our Sauiour with the Elements 2. His speaking to the Communicants 1 Concerning the first it is said of the bread that he 1. tooke it and 2. blessed it and 3. brake it and 4. gaue it He tooke the bread meaning that bread which was prepared by them for the Passeouer and by Gods prouidence for this Sacrament And when he had blessed it that is prayed for a blessing vpon it that it might be effectuall both to his elect Apostles that were present and to all those that should faithfully receiue it to the end of the world and had also praised God for giuing himselfe to be the redeemer and Sauiour of the world and vouchsafing vnto his Church this Sacrament and causing the bread to be of such great force and vse as not onely to represent vnto them his sufferings but also to confirme their faith in him and to exhibite the vertue of his passion vnto them hauing thus blessed it it is said that he brake it which he did in a double respect one was that so it might be more diuisible to euery one a part another was that it might be more significant to expresse Christs sufferings Concerning whom though it be said that a bone of him should not be broken yet that phrase is vsed to declare the passion of the whole manhood that he was broken for our iniquities Isaiah 53.5 When he had broken it it is added that hee gaue it assuring them thereby that he bestowed himselfe vpon them Likwise for the cup it is said Hee tooke it and when he had blessed it that is praied and praised God for it in the same sort as he had done for the bread he gaue it to them v. 24. 2. Now concerning this speech to the Communicants it consisteth partly in a Commandement Promise 1 The commandement is contained in those words Take Ver. 22. eate take the bread and take my body eate the bread and eate my body take and eate the bread corporally and by sense take and eate Christ spiritually and by faith And the like commandement is here imployed elswhere expressed concerning the cup that is Mat. 26 27. the wine in the cuppe drinke ye all of this which they are said here to obey 2. The promise is imployed in these words This is my body this is my blood that is liuely signes to signify and effectual instruments to conuey my selfe and all the benefites of my death and passion vnto you Further cōcerning the wine it is said This is my blood of the new Testament or new couenant as if he should haue said as GOD hath bequeathed vnto you himselfe his graces his blessings and his kingdome so by the shedding of my blood he will confirme this legacy vnto you and that 2. wa●es First because as others so this Will Testament could be of no force as long as the maker thereof was aliue Hebr. 9.16.17 Therefore by this Sacrament Christ would haue them put in minde of his death Secondly as in other so in Wils it was not sufficient that the party that made it should be dead but it must be proued by authority as it were to be good therefore was this authentical seale of the Sacrament set vnto it So that this Testament was sealed by the blood of Christ concerning the merite efficacie of

these imperfectiōs of ours for Christ was appointed to be an vniuersall Minister for all his elect in the perfection of his petitions thankesgiuing all the blemishes that are in ours shall be hidden and couered Thirdly this is for the reproofe of such prophane persons Vse 3 as come vnchearefully and heauily vnto this Sacrament and if the respect of their gouernour of the lawes and of their owne credite did not moue them they would altogether absent themselues from it these are wretched persons that make no more account of this singular pledge of Gods fauour Hath Christ prayed vnto his Father for a matter of no worth and giuen thanks vnto him for that which is of no estimation But let such vnbeleeuing and sinfull wretches go and as for vs let vs be assured for our comfort that when Christ became asuitor to his Father he was in such fauour with him that he obtained that which was worth the hauing and deserued praise thankesgiuing both from him and from all his people as that which should be a meanes of their euerlasting happinesse Verse 22. Take eate this is my body c. This is the commandement that our Sauiour giueth vnto the communicants to wit that they should take the bread and take his body eate corporally and eate spiritually receiue the signe and the thing signified the one as well as the other for so much doth the promise which is annexed This is my body imply As if he should haue said This bread broken before your eies doth plainly represent vnto you my body that is the whole manhood a part being put for the whole which is giuen for you and shall be broken for you that so you may haue a spiritual communion with me as there is a naturall vnion betwixt you and this bread which I giue vnto you and the like is to be vnderstood of the wine The words thus expounded according to the simple meaning thereof affoord vs this doctrine that Christ Iesus in the Lords Supper Doct. 7 by corporall foode doth giue vs a most sure possession of himselfe Our vnion with Christ by the Sacrament and neare vnion with himselfe The bread and wine are not onely pledges of what shall be bestowed on vs but effectual means to exhibite the things promised vnto vs and therefore Christ vseth these words Luke 22.19 1 Cor. 11.24 Luke 22.20 Take eate this is my body which is giuen for you which is broken for you and so of the wine Drinke ye all of it this is my bloud which is shed for you Now what can be nearer vnto vs then our meate and drinke We haue greater interest in nothing then in our foode for that is made a part of our selues If we eate meate in another mans house after we haue receiued it it is more ours then his that prepared it no one ioint is so neare another nor the soule so neare to the body as our foode is neare vs when once it is digested and turned into nourishment vnto vs which doth plainly represent vnto vs the neare coniunction that is betwixt Christ euery worthy receiuer Hence proceedeth that speech of the Apostle The cup of blessing which we blesse 1 Cor. 10.16 is it not the communion of the bloud of Christ the bread which we breake is it not the communion of the body of Christ that is do not these cause vs to haue an effectuall cōmunion with him in all his gracious merits Now if question should be made why Christ should make choise of bread to be a signe in this Sacrament rather then of any other more excellent and glorious creature The answer is Answer that he did it for diuerse reasons 1. Why GOD made choise of bread Because it was his will as it is said concerning the Gospel that it pleased him by the foolishnesse of preaching to sone them that beleeue There is besides his pleasure great wisedome in it because it is very fit to represēt that vnto vs for which it was ordianed it being substantiall foode and therefore called the staffe of mans life on which it doth as it were leane and whereby it is vpholden and besides this is for euery mans stomach and for euery ones state and may euery where be gotten And yet withall we must know that bread cannot fully expresse the efficacy of the spiritualll food Christ Iesus which we are to feed vpon for bread is earthly that food is heauenly bread preserueth the corporall life and that but for a time Christ not onely preserueth but giueth not a naturall but a supernaturall not a temporall but an eternall life Thirdly God made choyce of bread in respect of his owne glory that the weaker the meanes are the stronger his hand might appeare to be If we had bene to receiue gold or gemmes or precious stones our senses would haue bene more wrought on then our hearts and we should haue more regarded the signe then the thing signified the which inconueniences with other of the like kind the Lord by giuing vs bread hath preuented Seeing then that the bread as also the wine in the Lords Supper is of such excellent force and vse as to put vs in mind of Christs death and bloudshedding to testifie his vndoubted true and reall presence to euery faithfull communicant and to refresh and feede the soules of the worthy receiuers vnto eternall life in which regard they doe as farre surmount common bread and wine as the waxe wherewith a pardon or charter or any other euidence is sealed is of more worth then that which is to be sold in the trade mans shop Seeing I say that the bread is of such singular vse this maketh first Vse 1 for the confutation of the Papists which hold that after the words of consecration there remaineth no bread at all but that it is transubstantiated into the very body of Christ I●ndeed we graunt that as the bread so Christ his body is there offered and receiued by euery faithfull communicant but how nor corporally but spiritually not from the Ministres hand but from God hand not by sense but by faith And for the further clearning and confirming of this truth many reasons might be brought but I wil produce but onely some few The first is taken from the expresse words of the holy Ghost in the Scriptures who mentioneth bread after the words of consecration Reasons against transubstantiation saying the bread which we breake 1 Cor. 10.16 and againe He that eateth this bread c. I Corinthians 11.27.28 A second reason is this We receiue the same in substance which the Fathers did in the wildernesse I. Cor 10.1 for the Manna is there called spirituall meate and the rocke is said to be Christ now it is certaine that they did not corporally eate the body and drinke the bloud of Christ because he had not then assumed our nature and our Sauiour denieth the Manna to bee the true bread

his qualities if yet there were any qualities in the Godhead but of his very nature and essence in whom we behold God which is inuisible and touch him which is vnfeelable which is the principal heire of all the creatures in the world in whom wee that beleeue haue right vnto them Vers 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all thinges were created by him and for him For by him all thinges are created in heauen and in earth visible and inuisible euen the Angels themselues to the worshipping of whom ye are seduced and amongst them all of what degree or place soeuer they be whether they sit in Thrones or whether they haue Lordship principalitie or power ouer other Angels all things are made by him and for him Vers 17. And he is before all things and in him all thinges consist Wherefore he is before all things and all things haue their continuance and are vpholden by him Vers 18. And he is the head of the body of the Church he is the beginning and the first borne of the dead that in all things he might haue the preeminence And as touching his office which he executeth in respect of both natures he is the head of the Church which is his body and he is the first fruites and first begotten of the dead not onely in respect that himselfe is risen but also that he is the authour of resurrection which is here begun shal be perfected in the last day when he shall change these vile bodies and make them like his glorious body Vers 19. For it pleased the Father that in him should all fulnesse dwell For in him it is the good pleasure of GOD that the grace of the Spirit should without measure fully dwell Vers 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen That by him he might reconcile vnto himselfe making peace by the death of his crosse betweene God and all men whether it be they which hauing beleeued in him before his coming are now in heauen or those which beeing in earth doe beleeue in him Vers 21 And you which were in times past strangers and enimies because your minds were set in euill workes hath he now also reconciled Wherefore hauing reconciled all vnto himselfe he hath reconciled you also which benefit that it may be the better esteemed consider what ye were when he reconciled you strangers from GOD yea enimies in your very vnderstanding which is the chiefest and therefore much more in other parts which enmity was made manifest by your euill works Vers 22. In the body of his flesh through death to make you holy and vnblameable and without fault in his sight I say now he hath reconciled you in his humaine nature like vnto ours by his death to the end he might make you holy and without spot and blamlesse in all sincerity as before himselfe 23. If yee continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof ye haue heard and which hath bene preached to euery creature which is vnder heauen whereof I Paul am a Minister And this reconciliation know no otherwise to belong vnto you then ye abide grounded and setled in faith and be not carried away from the hope you haue heard in the gospell the truth whereof appeareth in that in so short a time it hath bene preached to al nations vnder the cope of heauen of which gospell I my selfe am a Minister 24. Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Wherein it ought not to dismay you that I am in bonds seeing my selfe doe reioyce in it seeing it is not for redemption which Christ alone hath wrought but for the confirmation of your faith and example of your patience and seeing thereby are fulfilled the passions which are yet wanting vnto the body of Christ which is the Church which must be like vnto Christ her head in suffering that it may be like vnto him in glory And finally since it is not for your good alone but for the good of the whole body of Christ which is the Church Vers 25. Whereof I am a Minister according to the dispensation of God which is giuen me vnto youward to fulfill the word of God Whereof as of the Gospell I am a Minister and that by the ordinance of GOD who committed a stewardship vnto me that in you might be fulfilled the word of God vers 26. which is the mystery hid since the world began and from all ages but now is made manifest to his Saints I meane the secret of the Gospell so worthily called for that it hath bene hidden from all times and generations hitherto and now is made manifest not to all but to his Saints vers 27. To whom God would make knowen what is the riches of his glorious mysterie among the Gentiles which riches is Christ in you the hope of glory Euen to as many as God of his good wil would make knowen the glorious riches of his secret among the Gentiles which glorious riches is Christ in you the same alone by whom we may hope for glory vers 28. VVhom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus The same also whom we do preach partly admonishing all sorts of men and partly teaching all sorts of men all heauenly wisedome thereby to present men of all sorts perfectly wise and blessed through Iesus Christ vers 29. VVhereunto I also labour and striue according to his working which worketh in me mightily whereunto I labour sore striuing forcibly which yet would be vnfruitfull were it not that God worketh by his Spirit mightily with my Ministery The end of the first Chapter CHAP. 2. Vers 1. For I would ye knewe what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh THAT which I say of my grieuous labour and strife for all men is truly verified of you for I would not haue you ignorant of the great agony and strife for you and for those that are in the Church of Laodicea and others that are about you in the Countries of Phrigia notwithstanding that they neuer saw my person vers 2. That their hearts might be comforted they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ And my care and thought is that through the preaching of the Gospell you might be comforted at the heart by a knitting setling together