THE DVTIES OF COMMVNICANTS OR A TREATISE Teaching such as purpose to receiue the Sacrament of the Lords Supper how they may rightly carrie themselues before in and after the action of Receiuing By R PRESTON Preacher of Gods Word at Rushden in Northampton-shire 1 COR. 11.28 Let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. LONDON Printed by I.D. for Iohn Bellamie and are to be sould at the South entrance of the Royall Exchange 1621. TO MY VVELL AFFECTED FRIEND Mr R NEWMAN of Rotherhith neare to London grace and peace be multiplied CHristian friend I am bold to send this small treatise into the World vnder your protection moued thereunto 1. in respect of your zeale to good things rightly ordered 1. by the light of knowledge 2. by a wise discretion and 3. by sincere affection which hath prouoked you to hate not onely the workes of wicked men but also the vaine doctrines of such Teachers as are not acquainted with the truth 2. In respect of your practise of good things wherein you goe before many as an example of good workes 3. In respect of your affection and kindnesse to me who am but a stranger vnto you and farre separated from you That acquaintance I haue with you is of no long standing yet for the time thereof I haue found so much fauour and so vnexpected respects at your hands that the Law of equitie calleth on me for some answerable requitall of them This paper gift therefore I commend vnto your religious care and Christian practise and entreat your friendly acceptance of it as an insinuation of my desire to be thankefull The matter which it bringeth is A lesson for Communicants teaching them seuerall duties of good behauiour before in and after the action of receiuing the Sacrament of the Lords Supper very necessary to be taught and learned in these sinfull and formall dayes seeing there be many Communicants and but few Catechumeni Communicants that are worthie partakers of the Sacrament The stile and manner wherin it commeth abroad is plaine familiar and fitted for the capacitie and vnderstanding of the simple so as they that are in the lowest forme may gather somthing from it In a word whatsoeuer it is I haue aduentured the publishing of it for the vse and benefit of the Church of God If either to your selfe or to any member thereof it bring any little encrease of sound knowledge and sweete feeling in the mysterie of Christ Ephes 3.4 I haue my reward and that which I can desire And so beseeching God to endue you and yours with all sauing grace to keepe you from falling and to present you faultlesse before the presence of his glory with exceeding ioy through Iesus Christ I heartily and humbly take my leaue Rushden Nouember 27. 1620. Yours in all Christian affection R PRESTON DVTIES OF Communicants THis age and time wherein we liue as it is the more sinnefull because men incessantly deuise new proiects and forecast to grow stronger in all vngodlinesse so much the more needfull is it that the duties of holinesse and of the true feare of God should be pressed vpon the consciences of people that the streames of sinne and the running issue thereof may be staunched and stopt It becomes vs not to fashion our selues as the Apostle demonstrateth Rom. 12.2 to the stampe and Image of the World nor to grow the more sinfull as this changeable age giues occasion but we should labour to thinke on Phil 4.8 and doe whatsoeuer things are honest iust true and of a good report Deut 5.32.33 c. And to walke in all the wayes which the Lord our God hath commanded vs. It is truely obserued touching our Sauiour that he fulfilled all Righteousnesse Iohn 3.15 so let all our endeuours driue at this that God not the world nor the children therof may obserue and say of vs Well done good Mat. 24.45.46 and 25.21 and profitable seruants enter into ioy eternall for you haue had respect to al my coÌ„mandements to keep them and indeed though there be small power or no abilitie at all in vs to fulfil as was in Christ yet there is no man but is bound 1. To all duties of religioÌ„ godly life 2. To all duties concerning outward righteousnesse which men claime 3. To all particular duties charged vpon him by vertue of that societie whereof he is a member whether Church Common-wealth or familie For this is the will of God that we shuld proÌ„pt and set forward our selues to euery good worke that we should striue vnto perfection sanctification and beare the image of Christ in vs againe Phil. 3.1 Oh that there were such an heart in euery one of vs Thes 4.3 that we might feare God Deut. 5.29 and keepe his Commandements then would it goe well with vs and our children after vs. And as generally we stand in need of all incitements and prouocations to doe all the things that God hath enioined vs by vertue of our Callings Generall or Particuler so more particularly ought the duties of the Sacrament of the Lords Supper to be vrged and pressed vpon vs. 1. Because we are dull and vnapt to conceiue or vnderstand the mysteries thereof much like to blunt iron that needs much sharpening 2. We are readie to forget our memories like Siues or Riuen dishes drop out good lessons as fast as they are powred in 3. We deceiue our selues in the receipt of daintie Cookt meates at the Lords Table taking that for ordinarie which is sacred bread 4. We suppose no necessitie of such meate signifying holy things when our own Tables often in a day are furnished with choice dishes 5 We are ignorant of the end and vse of such a blessed banquet and lastly hauing tasted thereof we remaine vnthankefull or else strangely conceited of a Non proficiencie by feeding on them All which impediments the Lord nearly espying in vs hath prouided his Ministers â—o be 1. Stewards whom he hath bound not onely to prouide things necessarie to the comfortable partaking of the Sacrament but also to acquaint vs carefully vpon what conditions we may receiue the Sacrament 1. Doctrine appertaining to the right vse of the Sacrament must not be kept secret 2. The danger of vnworthie receiuing must be foreshewed 3. The precious must be separated from the vile Ier. 15.19 holy things may not be giuen to dogs Mat. 7.6 And 4. together with personall sanctification 2. Chron. 35.6 must be a preparing of the brethren God hath made his Ministers his Remembrancers not onely for putting him in mind of his couenant towards his people but also in that they must bee restlesse in whetting Christian duties vpon the people among which the duties concerning the Sacrament may be reckoned For first there is none so farre instructed in the mysteries thereof but is wanting in much knowledge and to seeke in his practise and
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
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
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
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.
the mouth of two or three witnesses euery word may bee established c. This is the friendlâ— course which we must take witâ— an offensiue neighbour And he chance to be absent that wâ— cannot reproue him to his facâ— yet wee must not publish hâ— shame behinde his backe He that vttereth infamie is a foolâ— The secret faults of our neighbours we are to conceale Pro. 10.18 and couer if they be committed oâ— infirmitie 1 Pet. 4.8 for Loue couereth 〈◊〉 multitude of faults The fift marke of our reconciliation with our brethren is a compassionate and a fellow feeling ioy or miserie A truly reconciled neighbour is a Samaritan Luk. 10.33 grieuing at the trouble of his brother he will set to his shoulders and lift him vp yea euery way he offereth himselfe willing and readie to helpe and â—elieue him to the vttermost of his power and abilitie In this respect Paul gaue great commendations of the Macedoniâ—ns That to their power yea 2. Cor. 8.1.2.3 and â—eyond their power they were wilâ—ing of themselues to relieue one â—nother in their pouertie and â—aiserie And according to this rule â—nd example the same Aâ—ostle exhorted the Romanes to â—eioyce with them that reioyce Rom. 12.15 and 〈◊〉 weepe with them that weepe And the Phillippians Phil. 2.4 Not to â—oke euery man on his own things â—ut euery one also on the things of â—thers Obiection But must we in all â—ccasions be so affected as our â—eighbours Ob. Sol No Sol. the drunkard doth reioyce in his drinking It is sport to a foole to do wickedly Pro. 10.23 and folly is ioy to him that is destitute of vnderstanding Pro. 15.21 let them reioice alone let vs rather weepe Againe Many will weepe when they are crossed in their tasts 2 Sam. 13.2 as Amnon is sicke for his sister Thamar and Ahab for Naboth his Vincyard 1. Kin. 21.4 Here we are not to weepe with them but for them Vse Is it so that we must prepare our selues before we come to the Lords Supper by examining our selues first touching our sinnes secondly Our Reconciliation with God thirdly Our Reconciliation with our brethren Then in this poynt as in a glasse we may see howe many sorts of people fayle in their preparation and commit a fearefull sinne and profit little or nothing at all by this hoâ—y ordinance of God First all such as remaine in the obduracy and hardnesse of their hearts and neuer enter into Examination of themselues for their sinnes These are they who neuer take the glasse of Gods law into their hands to see and behold their owne filâ—hinesse Glasses they will â—ake into their hands to see and â—ehold their owne beautie â—ride vanitie of apparell c. But not to see their ignorance â—runkennesse infidelitie pride of minde swearing contempt of God and his ordinances fornication c. they neuer â—ring themselues to the Barre of Gods Iudgement arraignâ—ng accusing iudging and condemning themselues for their sinnes but rather like the proud Pharisie they iustifie and excuse themselues they are no such great offenders as men take them for they hope they are prepared c. Well the Lord sayth to all these Psal 50. What doe you with mine ordinances and hate to be reformed casting my Lawes behinde your backes I will wound your hairie pate and the scalpe of all those that sleepe in sinne and so God in the seueritie of Iustice sharpens his wrath against them that the edge of it might bee keene in the day of wrath Therefore let all such neuer dare to come to this Table in their pollutions Will a man entertaine a filthie Leprous guest or shall he haue a kinde welcome to his Table â—hat comes in a besmeared and dirtie apparell No surely No more will God suffer polluted and filthy persons to eate of his Table and though they come and sit downe as many sinfull men doe yet they are not welcome guests and as the saying is He had rather haue their roome then their companie Secondly there are another sort that faile in their Preparation namely such as are more ciuill and peraduenture breake not out into such outrage of sinning as the former doth yet are secure and labour not to know whether they be in the state of grace or reconciled vnto God or no they examine not their faith and Repentance by the signes of faith and Repentance they can be content with the bare names of Faith and Repentance though they haue no true signes of faith and repentance though they bee neither seasoned with the spirit of Grace nor weaponed with spirituall strength to fight against the aduersaries of the soule nor fruitfull in faith bringing forth aboundantly the fruits thereof though they be neuer touched with inward griefe nor reformed in their wayes these are like the church of Sardi Reu. 3.1 they would haue a name that they liue whereas they are dead But let them bee warned neuer to aduenture to eate of this Sacrament till they be better prepared be that in deed which they appeare to be God delights not in such seruants that presume to walke in their Masters apparell he will not be mocked with such deceitfull formes The third sort that fayle in their PreparatioÌ„ are those that say they loue God and yet hate their neighbors or if they loue them it is not apparant but their loue is vnder a shadow If at any time wrong bee offered them it cannot be borne nor brooked they cannot forgiue and forget corrupt nature hath so lessoned them Veterem ferendo Iniuriam inuitas nouam that by putting vp one wrong they thinke they open a sluce for the entrance of many more nay they hold it a signe of a poore and a cowardly spirit It is courage and manlinesse say they to reuenge iniuries and wrongs Is it manlinesse Nay it is foolishnesse Eccles 7.9 Anger sayth Salomon that is desire of Reuenge resteth in the bosome of fooles Nay it is brutishnesse anger a dogge and he will flie in your face touch an Asse he will wince and kicke and fling 1. So doe these foole-hardie and Beast-wittie-fellowes Nay it argues rottennesse at the core as when a man cannot endure to be touched it is a signe he is not sound so not to endure a crosse word without thoughts of reuenge is a signe of an vnsound and corrupt minde 2. Others there be that neuer will make amends or restitution to their neighbour but seeke for more and like Pharoahs seuen leane kine would deuour as much as they could lay their hands on 3. Others in stead of doing one good turne for another inuent what mischiefe they can against their neighbours they render euill for good and seeke to harme them of whom they haue receiued good 4. Others when they should prepare couers and cures for the offences of their neighbours as fast as they breed them being offences through infirmity lay
that are promised in the Word yea in this Sacrament The signes are not generall confused but particular to the seuerall Communicants 2. This Sacrament is an instrument of confirming Grace in that the signes thereof confirme our faith as a pledge by reason they haue the promise of God annexed thereunto For when God commandeth vs to receiue the signes by faith and promiseth withall to giue the things signified he bindeth himselfe as it were in a bond vnto vs to stand to his owne word euen as men binde themselues in Obligations putting to it their hands and seales so as they cannot goe backe when the signes are thus vsed as pledges then they are Instruments not onely of the encrease but also of the confirmation of Grace in vs. This confirmation is on this wise the signes and outward Elements 1. affect the senses outward and inward 2. the senses conuay the obiect to the minde 3. the minde directly by the holy Ghost reasoneth on this manner out of the promise annexed to the Sacrament He that receiueth the Elements aright shall receiue confirmation of Grace thereby but I vse them aright in faith and repentance sayth the minde of the beleeuer therefore I shall receiue confirmation c. Vse This serueth to confute the Papists who hold both this Sacrament and the other of Baptisme not to be voluntarie Instruments of God to confer Grace but naturall and Physicall Instruments hauing power and efficacie to work Bellarm de sacram lib. 2. cap 4.11 produce and giue grace yea that the very action of the Minister dispensing the Sacrament Ex opere operato giueth grace immediately as the moouing of the Pen causeth writing This Popish doctrine is fearefully derogatorie from the bloud of Christ Si quis dixerit per ipsa nouae legis sacramenta ex opere operato non conferri gratiā c. Concil Triden sess 7. Can 8. contrary to the Scriptures For 1. this effect cannot be ascribed to the worke done as they teach 2. neither can any extraordinary eleuation of their Beeaden-God conferre grace for this were to make the Sacrament a miracle and to encroach vpon the right of the holy Ghost 3. neither haue the outward elements any inherent force and power to feede the soule as they haue to feed the bodie 4. neither because grace is not tyed by any promise or meanes to the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispence it with the action But vnderstand that 1. Grace is not tyed to the word therefore not to this Sacrament 2. If this were true then euery Communicant should be gracious the contrary whereof appeareth in many of Pauls communicants 1. Cor. 11. 3. Paul stands much vpon this to proue that Iustification by faith is not conferred by the Sacrament from circumstance of time gathereth that Abraham was first iustified before he receiued the Sacrament Act. 10.47 So Cornelius did truely feare God and was endued with the spirit of prayer So the Eunuch was first a beleeuer Act. 8.37.38 before hee Communicated 4. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely Grace is tyed 2. the onely meritorious cause which is the bloud of Christ 3. the most powerfull and applying efficient which is the holy Ghost to whom Grace is ascribed and not to the Sacrament Vse 2 Vse 2. As it is with the Lords Supper so it is with all other ordinances of God no outward means can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs 1 Ioh 2.27 we shall remaine vntaught yea let the Apostles themselues preach Mar. 16.20 the Lord must worke with them also or nothing can be done Wee haue power to come to Baptisme yet vnlesse we be renewed by the holy Ghost Tit. 3.5 and the spirit be vpon vs Isa 59.21 the outward water will doe no good If there be any grace in the water sayth Basil it is not in the nature of the water Basil lib. de Spiritu Sancto cap. 15. but from the presence of the spirit and Hierome sayth Hieron in Isa 14. man giueth water but God giueth the holy Ghost Let vs beware and take heede that we giue not too much to outward meanes as if they shuld yeeld forth all comfortable fruit and all efficacie of themselues without the worke of the spirit Many boast of the Sacrament very much as the Iewes of their Temple the Law Circnmcision Couenants c. yet if they goe no further then the outward signe it cannot be an Instrumēt from God to conuay grace into their hearts As of Baptisme so it may be sayd of the Lords Supper Vis regenerandi non aquae simplici sed Sacramentali idest gratiae Dei quae mediantae verbo per aquam operatur adscribenda est Polan in Analys Cateck Basil the efficacie and strength of our regeneration and reformation cannot be ascribed to the bare signe but to the Sacramentall signe that is to the grace of God working with the outward signe yet so that the word of God must worke with them The second dutie touching our behauiour in the time of receiuing is this We must set our selues in the sight and presence of the Lord and receiue this Sacrament with feare and reuerence as Gods owne ordinance to conuay encrease and to confirme Grace in vs so as that we must not worship it as God himselfe the author and bestower of all grace goodnesse Eccles 5.1 Take heede sayth Salomon to thy foote when thou entrest into the house of God and be more readie to heare then to offer the sacrifice of fooles for they consider not that they doe euill as this must be done at the receiuing of the Word so at the rest of all Gods ordinances for this is a most certain rule that what feare and reuerence God requireth in one of his ordinances he requireth in all his ordinances Hee would haue vs to feare and tremble at the receiuing of them Isa 66.2 The ground Reason and Reason is because that abuse which is offered vnto any of Gods ordinances the Lord taketh as done vnto himselfe euen as the Prince taketh that disgrace which is done to his Crowne and robes as done to himselfe Christ sayth those that despise his Ministers despise him and those that despise him despise his Father that sent him therefore all our gestures behauiours must be such as shew forth a feare and reuerence due vnto God in respect of his ordināce whither we receiue it kneeling sitting or standing or the like yet these things being in different in thēselues we must haue a respect vnto the order rule of comelines which is set down in the Church
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