Solomons gate, or, An entrance into the church being a familiar explanation of the grounds of religion conteined in the fowr [sic] heads of catechism, viz. the Lords prayer, the Apostles creed, the Ten commandments, the sacraments / fitted to vulgar understanding by A.L.

Of the SACRAMENTS.

THe Sacraments, That is to say, Holy Rites or Cere∣monies, or mysteries used in the Church, appointed by Christ himself. Now Sacrament is a military term, and signifyes that oath, whereby souldiers were wont to engage to be true and faithfull to their General in the War against the enemyes of their countrey: And thus it is with us Christians, who have vow'd obedience to Christ, the Ca∣ptain of our Salvation, and sworn to fight under his Banner, that we may by his strength overcome the world, the flesh, and the Divel.

The Sacraments are but two, Ho∣ly Baptisme, and the Holy Supper: which come in the place of Circum∣cision, and the Iewish Passeover.

By Baptism we are admitted into the bosom of the Church, and as it were entred into God's family, being by na∣ture aliens from the Commonwealth of Israel; and of the children of wrath become heirs of the promise.

The Supper affords us a spiritual repast, and by it we grow up, and are intimately united to Christ, and are preserved and fed to life everlasting.

There are two things to be con∣sidered in a Sacrament; an outward Sign, and an inward Grace signified. Sign, in Baptisme is Water, which washeth the filth of our body; the Thing signified is the Blood of Christ, whereby our souls are cleansed from the filth of sin. The outward Elements in the Supper are Bread and Wine, by which the strength of nature is re∣pair'd and maintain'd: The Things

signified are the Body of Iesus cruci∣fied and his Blood shed, which being partaken by Faith doe heighten our graces, and nourish the souls of be∣lievers. Baptismed then is the laver of regeneration; and the Suppere is the Communion of the Body and Blood of Christ. In a word the Sacraments are annexed to the Word of God, as the seals of the promise, conveyances of grace, and evidences of the Spirit, by which he doth effectually apply to believers the love of the Father, and the merits of the Son, assuring their hearts, confirming their Faith, fast∣ning their Hope, and enlarging their Charity.

Of BAPTISM.

THe Institution of Baptisme was after this manner. When Christ had with his Blood sealed the truth of his Doctrine, and purchased to him∣self a Church, i.e. a peculiar people, the chosen ones of God, whom he fore knew from all eternitie; (for he was thef Lamb slain before the foun∣dation of the world was laid;) and had made good this his purchase by his re∣surrection, in that the bands of death sell off, and he was released out of the prison of the grave, having paid the debt, for which he as our surety suffer∣ed; it was then convenient that this Church thus purchased, should be gathered, and the chosen ones be cal∣led, and converted to the saith by the preaching of the Word, and distin∣guished from the rest of the world by a profession of the Gospel, and the use of holy ordinances. Wherefore being

himself to depart hence & to ascend to Heaven, he leaves his Disciples with instructions, how to propagate the faith, and to order the affairs of his spiritual Kingdom to the end of the world, and to proclaim throughout all quarters of the world, the good tidings of peace and pardon to all such as should by faith and repentance come in and give up their names to Christ; It being God's willg that all should be say'd, and come to the knowledge of the truth. Whereupon he sends the Apostles to preach, and by Baptisme i.e. by a solemn rite of washing with water, receive into the bosom of the Church as many as should profess faith in him; giving them this commission before his de∣partue, as it is set down by the Evan∣gelist, Goe ye and teach all Nations baptizing them, &c. Baptism having bin formerly us'd by Iohn the fore∣runner of our Saviour, and honour'd by the example of our Saviour him∣self,

whoh at his Baptism was signally own'd from Heaven for the Son of God, the Spirit also in the shape of a Dove lighting upon him.

Our Saviour in these words, where∣in he appoints the form and use of Baptism, partly commands, partly promises. The command hath in it a mission, Goe: & a commission, teach, and Baptize. The promise is that who∣soever believeth and is Baptis'd shall be saved.

GOE YE INTO ALL THE WORLD. Christ himself being sent to the lost sheep of the House of Is∣rael, confin'd his own walk within the bounds of Iewry; but at his death the vail of the Temple being rent in twain, and the partition wall broken down, all other Nations of the world were receiv'd into the covenant of grace, and made partakers of that sal∣vation which the Iewsi put from themselves. In order to this, the Apo∣stles

were furnisht with the gift of tongues, to the end that they might discourse with all people in their own language, of which they gave a nota∣ble essay at the Feast of Pentecost; and not long after they had meeting, and agreed amongst themselves, what quarter of the world every one should take upon him as his Province, and accordingly travell'd, some one or other of them, over all the parts (of the known world at least) there being yet remaining in several places of the East in Asia (as amongst the Chi∣neses and the Indians,) and of the South in Africk, (as amongst the Abyssines under the command of Prester Iohn, that is, the Apostolick Prince, &c.) several monuments of the Apostles preaching. Nor are there wanting in America it self footsteps of the Gospel, as in the Island of the Holy Cross.

AND TEACH ALL NATIONS, or preach the Gospell to every Creature.

Now indeed does the Sun of right∣teousness, being the light that en∣lightens every one that comes into the world, set forth upon his course, and makes his compass from one end of Heaven to the other, darting forth the rayes of his heavenly Doctrine to all Nations, and diffusing light and heat by the Apostles no otherwise then the Sun in the Firmament makes his passage through the twelve signs of the Zodiack. By this means Churches were planted up & down, Cities and countryes converted to the Faith, and the sound of the Gospel went throughout the world. What an excellent story would the rest of the Acts of the Apostles have made, if they had bin committed to writing, or preserved, as St. Paul's and Peter's were? whereas we have scarce any thing of them but fable, and the va∣riety of changes since, and ferity of the nations at present makes it al∣most impossible to find out the truth

of their travels, acts, and strange suc∣cesses.

BAPTIZING. This hath a double meaning: either Teach and Baptize, or Teach by Baptizing. The former is thus; After you have instructed people in the faith, and made known to them the Gospel of Christ, and acquainted them with the will of God touching their salvation; receive them into the Church, and washing them with wa∣ter assure them of the pardon of their sins, & engage them into a profession of the Christian Faith, and of a holy life.

The later speaketh thus; Teach by Baptizing, that is to say, preach the Gospel to all, and whomsoever you shall find willing to renounce their former error, to give up themselves to the obedience of the Gospel, make them my Disciples (which indeed is the importance of the Greekk word) by dipping or sprinkling them with water: by which ceremony (as by a

peculiar badge) my Church which is the company of believers shall be distinguish'd from the rest of the world.

From both we learn, that the admi∣nistration of the Sacraments doth pro∣perly belong to those whose duty it is to preach the Gospel, to wit, the Mi∣nisters of God's Word; and that they are to Baptize, who are to Teach; the Sacraments being but the seals, and ap∣pendages of the doctrine.

THEM. Men, and women, and children; persons of all conditions, sex, age; whole countryes, whole cities, whole families, according as your preaching shall find success. And this no question was the practise of the Apostles at first, as hath been of the Church ever since, to admit all even little ones, (as Christ did suffer little children to come to him) and the Infants of believers to Baptism: for so Circumcision, in place of which Ba∣ptism came, was performed upon

children of eight dayes old: And why should the sign of the Covenant be denied little babes, who are in Cove∣nant with the God of their Fathers, who hath promis'd to be our God, & the God of ours? What an unkindness is it, that a parent should shut the gate of life against his child, and deprive it of the priviledge of a new birth: seeing that believers children are born heirs of the promise, and have as good title to the spiritual blessing of their Fathers as they have to their temporal estate; if the word of God be good evidence. What hard-hearted person can look upon it's child no otherwise then a heathen brat, then the young one of some brute damm; I will not say lamb, or kid, or calf, which God appointed to be offered to him, and accepted in the Iewish service. And will any one then be backward in bringing his child to the Temple, and presenting him to the Lord, or fear God's displeasure for so doing? O rigid course to pass a

sentence of excommunication upon children, till they come to years of discretion. And why so? because they have no faith. Suppose they have not. The very Baptising a child makes him a Disciple, if thou understandestl Greek. And art afraid of making thy child a Disciple too soon? Besides, who dares to be so peremptory, and void of cha∣rity as to deny little ones faith; since faith though it do ordinarily come by hearing, yet it is a grace infus'd by God into the soul, capable of such infusion; nay, holy writings have left it upon record, that some children were san∣ctified in the womb, and that Iohn the Baptist ••eapt in his mother's belly at the entrance of the Virgin Mother; & layes it down for a general observe, that God hath out of the mouths of babes & suckling•• ordained strength, or prepared for himself a strong and solid praise.

IN THE NAME, i.e. by virtue & force of a divine command and ap∣pointment,

and by that authority which is deliver'd to the Son by the Father; and which through the Spirit, I doe also impart to you my Ministers. Or into the Name; for so the words sound in them Greek. i.e. into the pro∣fession of Christian Faith, and of Gospel-obedience. Now the highest point of Christian Doctrine is to be∣lieve in God, distinguished into three Persons, Father, Son, and Holy Ghost.

OF THE FATHER. Who made us, and begets us a new, by his word and ordinances.

OF THE SON. Who redeemed us, and washes away our stains with his Blood.

AND OF THE HOLY GHOST. Who sanctifies us; for we are born again of water, and the spirit.

Each Person hath its peculiar opera∣tion, & is severally represented, in the holy rite of Baptism. For whereas by washing of water is meant the doing

away of sin, the Father pardons sins, the Son purchased the pardon, the Spirit by faith applyes that purchase. So then we are sav'd by the mercy of the Father, by the merit of the Son, and by the efficacy of the Spirit.

This form of Baptism is one of the clearest proofs of Trinity in all Scri∣pture; and indeed when our Saviour was Baptiz'd of Iohn, all Three did shew themselves present. Christ him∣self whom Iohn did Baptize, was the second Person; the Spirit descended upon him in the shape of a Dove; and the Father spoke out of the Cloud, saying, This is my beloved Son, in whom I am well pleased.

In the Command is set down the rite, or outward action. i.e. the washing with water. The Promise delivers the grace signified and conveyed by the action, to wit, remission of sins.

The analogie betwixt the outward sign, and the inward grace lyes in this; that, as Water being powred, or sprink∣led

on the body, washes off the filth; so the Blood of Christ, which was the Fountain open'd for the cleansing of iniquity, doth purge the conscience, and doe away sin, whether original, or actual, and present us clean without spot in the sight of the Father by the virtue of the Spirit.

HE THAT BELIEVES AND IS BAPTIZED, SHALL BE SAVED. Faith is the soul's hand, by which a man receives and applyes to himself the benefits purchased by Christ. By Faith we are justified. Ba∣ptism is the laver of regeneration, the seal of the Covenant, the conveyance of Grace. They are both necessary, neither can either of them serve turn by it self; There must be an Ordinance to ground Faith upon and there must be a Faith to make the Ordinance ef∣fectual. For every appointment (as the just man doth) lives by Faith. Faith without Baptism, were a bucket with∣out water; and Baptism void of Faith,

were but a well without a bucket to draw up the waters of life.

He that believes, by confessing his sins, and professing Faith resolves up∣on amendment of life, and gives him∣self up to Christ's discipline; and then is baptiz'd, obliges himself by vow, & enters into Covenant of strict walking with God, He shall be sav'd from his sins, & the punishments due to them; being free as well from the power, as from the guilt. His nature shall be re∣newed; and by the continual supplyes of grace (if he make good use of it) he shall be enabled more and more to withstand temptations, & get ground of his lusts; he shall be put into a state of salvation, and every day set forward on his way to bliss through the paths of holiness, till with Christ at last he arrive at perfection, & have his grace changed into glory.

HE THAT BELIEVETH NOT SHALL BE DAMNED This is a threat annexed to the promise, which

holds good by the law of contraries; for if those that believe shall be saved, then those that believe not must ex∣pect nothing but damnation. We must observe, that, there is not ad∣ded here any mention of Baptism, because unbelief it self is enough to shut the gates of Heaven against any one, and send him to Hell: wherefore it is not said he that believes not, and is not Baptiz'd; for the unbeliever, whe∣ther he be baptiz'd or no, is lyable to this sentence; If he hath been baptiz'd, it will be look'd upon as a formal cheat, & a cloak to disguise his hypo∣crisy: And if he hath not, the very ne∣glect of Baptism serves for an open discovery of his unbelief; so that either way he aggravates his sin, by being on one side hypocrite, on the other profane. The meaning of these words then is this. But on the contrary, who∣soever doth not with true Faith en∣tertain my Doctrine, and with sure purpose of mind resolve on the keep∣ing

my Commands, but doth ei∣ther so far disbelieve Christian Truth, that he will not so much as take up∣on him the outward profession of it, or having been baptiz'd, is of loose opinions and practises, and disparages his profession with foul errors, or wicked manners: such an one will have no benefit by Christ, no share in the salvation wrought by him, but brings upon himself the guilt of his own sins, and continues still in a state of wrath, and perishing in his unbelief, will assuredly be cast into everlasting torments.

If the One Sacrament may be termed the Bosom of the Church, by which we are entred, and have admittance into the fellowship of the Saints; The O∣ther may not without reason be call'd the Churches Breast, by which we are nourished to a spiritual growth, and are refreshed and fed to life everlast∣ing.

Of the Lord's SUPPER.

AFter that our Saviour had suffi∣ciently made known by his Do∣ctrine the will of God concerning man's salvation, and proved by many miracles, that he was the Son of God that came down from Heaven, to the end that having put on our nature, he might in our stead satisfy the Law, and undergoe the punishments due to us for our sins, that we through Faith in him might live; It pleased him (that he might leave with us the Symbols of his presence for ever, and preserve the memory of his sufferings afresh in the mind of the faithful) to pre∣figure his Death by a Sacrament, ap∣pointing Bread, & Wine, the usual sup∣plyes of life, for the representing of his sacred Body, which was broken on the Cross, and torn with the nails and the spear: and his Blood which trickled from his sacred Head by the pricking

of the thorns, gush'd out of his hands & feet when he was nail'd to the tree, and brake forth of his side when he was wounded with the launce, and plentifully stream'd forth out of every vein of his sacred Body, when he was cruelly scourged with whips.

Now his Body thus broken, and his Blood thus shed, doe no less feed a be∣lievers soul, and improve the force of grace, then the body is nourished, and natures strength repaired by Bread and Wine. But this hath a spiritual mean∣ing; not that any one doth eat the ve∣ry flesh of Christ, and drink his very blood in a gross manner, for that will be as absured to think as 'tis savage to doe; or that Christ can be receiv'd any other way then by Faith, for 'tis a point of Faith that the Body of Christ did goe up to Heaven, and there is to remain till the last day; and 'tis contra∣ry to very reason, to say, that the same Body can at the same time be in seve∣ral places; and to bring to pass contra∣dictions,

is a thing out of the power of omnipotence it self; not to say that it is plain even to our outward senses, that the elements of bread and wine doe still remain after consecration the same in substance as well as in colour, and accidents as they were before. In fine it would indeed be no Sacra∣ment, if the signs should change their nature, and the thing signified be it self really there; for a Sacrament is nothing else but a figure, and repre∣sentation of some thing that is absent, exhibiting to the understanding that which cannot be seen with the eye; and by outward actions resembling the inward virtue and efficacy of that thing of which it is a sign.

This sacred Rite is called the Holy Supper, either by the way of Metaphor to denote the communion, and fel∣lowship which the Saints have with one another (for which reason we al∣so usually term it with the Apostle Paul,n the Communion.) The whole

family meeting together at that time, when all the business of the day is over, to refresh themselves, and take their repast. Nor is it otherwise with the houshold of Faith, who though imployed in several dwellings and du∣tyes of life, yet as members of one and the same body, whereof Christ is the Head, are united to one another by the same spirit, & fed with the same spi∣ritual food. So that the Mystical body of the Church is made up of many Saints, just as the bread it self of many corns, and the wine of drops; whence 'tis frequently by the Greek Fa∣thers called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i.e. the gathering to∣gether of the Saints, whither (as some Interpreters would have it) that place hath allusion,o where the car case is, that is, the crucified Body of Christ, thither shall the eagles, the quick-sighted, high-flown believers, be gathered to∣gether. Or, out of a more particular respect to the Passeover, into the place and stead whereof this Sacrament

came; as the other succeeded circum∣cision: for the Iews were wont by God's appointment yearly to cele∣brate a Feast, whereon at evening in each houshold they slew a Lamb, dressed it, and eat it together in re∣membrance of the deliverance from the Egyptian slavery, and from the Angel, who striking all the first born of Egypt pass'd over the houses of the Israelites, who for that purpose had according to thatp command dash'd the Blood of the Lamb upon the lintel of the door. Now Christ being the substance was to put an end to all ceremonies, & came to make one per∣fect sacrifice once for all, who in that he dyed, dyed but once, being the Lamb of God, which taketh away the sins of the world; and his death we are to remember in these pledges of his love, whereby he hath delivered us from a spiritual slavery, and wrought salvation for us. And indeed in that very nick of time when our Saviour

had finisht the Paschal Supper with his Disciples, he appointed this as to abide for ever in the room of the other. The Lord's Supper it is styled, because ap∣pointed by the Lord Jesus, and repre∣sents him to be fed on by Faith. The words of the Scripture, wherein the Institution is set down, expresse both time when, and manner how it was performed: the manner again deli∣livers partly what he did, partly what he said, in consecrating the bread first, and then the cup.

The Institution of this Sacrament is described by the authour, time, and manner. The Authour, the Lord Iesus. The Time, the night wherein he was betrayed. the Manner consists of two parts, shewing partly what he did, partly what he said; and that severally of these two several signs, by which he would represent his Body and Blood. For this Holy Supper was to consist of spiritual meat and drink; as men use both to eat and drink in

their other ordinary meals. The Bread is the sign of his Body; the Cup of his Blood. First, as to the Bread what did he? He took it, he bless'd it, he broke it, he gave it. What said he? Take, eat; this is my Body. Again for the Cup, what did he? he took it, he bless'd it, he gave it. What said he? Drink ye all of it; for this is my Blood, &c.

Now let us goe over each part again, and explain it more fully.

THE LORD JESUS. Who by the merit of his Passion, and at the price of his Blood purchased for us Salvation, and for himself glory, and a Name above every Name, that he might become Head of the Church, and to him might be given all power from the Father. He alone has autho∣rity to appoint Sacraments, and order the affairs of his Church, by his word and spirit; whereby he hath impowerd his Ministers to act in his Name, & to dispense his ordinances even to the end of the world.

IN THE NIGHT. For it was a Supper, which he intended, and 'twas at supper or rather after supper; when he had with his Disciples about him, eaten the Passeover, the type of him∣self, who was the Lamb slain before the foundation of the world; when he said at the Table, One of you shall betray me, and discovered his betrayer by gi∣ving him a sop, which some think was no other then a piece of conse∣crated bread. Nay, the self-same night,

IN WHICH HE WAS BE∣TRAID by Iudas with a kiss, bring∣ing a multitude along with him, arm'd with swords, and staves, the rage of the rulers, and the curses of the priests, to lay wicked hands on him, after he had sweat drops of blood in his agony, and powred out his Soul in Prayer, being sad even to death, in a garden, where he made the praeludium to his Passion.

BREAD, by which the heart of

man is strengthned (which is therefore called the staff of life) is made use of to represent the Body of Christ, who q was the bread which came down from Heaven, by which souls are fed to life everlasting.

HE TOOK IT. That he might by his example shew the Ministers of his word, what they are to doe, when they invite their people to the holy Table; himself doth in a solemn man∣ner begin the ceremonies; taking the bread, i.e. lifting it up, and holding it in his hand, which amongst the Iews was then the fashion observ'd by the master of the house.

AND GIVING THANKS. We doe not read anywhere, that Christ ever sate down to meat without Thanksgiving; which especially be∣fore the Holy Supper, is necessary, it being for that reason call'd the Eucha∣rist. And surely the death of Christ, which is here set forth, was the great∣est blessing, that ever befell mankind.

Or Blessing it. The meaning may be, that by consecrating it, he did set it aside from common use, and pray∣ing for a special blessing upon it, that it may become an effectual means of grace, he stamp'd upon it a kind of re∣verence, which was not due to it be∣fore.

HE BROKE IT. Whence this mystery is also call'd the breaking of bread: he divided it into several pieces, that there might be the better distri∣bution of it amongst the company at table.

AND GAVE IT, i.e. reaching out his hand he set to every one his part, and bestowed it amongst them.

TO THE DISCIPLES. Who did then represent the whole Church of Christ, and society of the faithful, both men, and women, who should give up themselves to the discipline of Christ, and take upon them the profession of the Gospel; not so much

as Iudas excepted, though Christ well knew, what was in his heart. Where∣fore by Christ's own example Mini∣sters might learn, that none should be excluded, and kept from the table, where Christ himself entertained the Traitour, the Thief, and the Apostate Iudas. All are invited to this heavenly banquet, and if any one crowd in, having not on his wedding garment, he does it at his own peril.r 'Tis the Apostle's rule in this case, that a man examine himself and so come. He that shall censure his brother as unworthy to share in this divine worship, to be sure by his want of charity makes himself unfit to be there, and uncapa∣ble of the blessing; charity being as ne∣cessary a qualification as repentance; and we are out of charity to suppose that any scandalous liver, or no∣torious offender, would venture upon these sacred mysteries without having repented him of his sins, since he is told aforehand, that by coming

unworthily he will but eat and drink damnation to himself, delivering him∣self into Satan's power, filling up the measure of his sins, and hastning his own destruction, as it far'd with Iu∣das.

AND SAID. Here follow the words of consecration; for this too, as wel as the commons food, is sanctified by the word and Prayer. It was not enough to have broken and given it, unless he had also said, Take, eat. God is wont to instruct all our senses, as he requiress to have them all exercised in holy things. The outward Sign is pro∣pos'd to the eye, the Word to the ear, so that what the eagle-sighted Evan∣gelistt saith of the Incarnation of Christ, may have here a peculiar place; That which we have seen, That which we have heard, and our hands have handled of the word of life, declare we unto you: and accordingly it fol∣lows.

TAKE. Stretching out the hand

of Faith, lay hold on life, embrace sal∣vation offer'd. Take, for ye have it not by nature in your selves; it is the gift of God through Christ, who took upon him the Humane nature, that he through it might convey to men the power, & virtue of the Divine nature. He took, that he might give; we take to enjoy. Take it, not snatch it, take it with reverence and such devotion of mind, and body, as becomes so great a mystery; and this indeed has alwayes been the custom of the Church to use an humble posture upon this occa∣sion, and receive kneeling.

EAT. Apply to your souls the be∣nefit of my death, feed upon me and be transformed into my likeness, that ye may be united to me, and I may live in you, no otherwise then the meat, which we dayly eat, is turn'd into juice and blood, and intima∣tely adhering to us, becomes part of us.

THIS IS MY BODY. This i.e.

this bread, for though they disagree in gender, yet who is so unskil'd in Grammar, as not to know that the Re∣lative this, may agree either with the former Antecedent, bread, or with the later, body? or This mystery and Sacra∣ment, This action of my breaking, and giving, of your taking and eat∣ing.

IS MY BODY. Is the representation of my death, & the assurance of salva∣tion to those that believe; as we com∣monly say of a writing in Law, This is my estate. i.e. this gives me a title to such a house and land, and by a sure conveyance makes me right owner of it, as if the house, and fields, and meadows were really included in the parchment. Such a manner of speech is frequently us'd in Scripture; as where 'tisv said the rock was Christ, which to take properly and strictly, as the words sound, were absurd; there being no more meant by it then this, that the rock was the type, and em∣blem

of Christ. So here that the bread is Christ's Body, is not to be under∣stood in a gross sense, as if that the substance of the bread were changed into the very flesh of Christ; but that whosoever doth with faith receive these sacred Symbols, doth truly and to all intents partake of the benefits, which Christ hath purchas'd for us by his death, and is closely united to Christ, and grows in grace, even as our bodily food being taken in does pass into our nature, and give nourish∣ment, and increase, to all the parts of our body.

WHICH IS BROKEN, or Gi∣ven. Theu present Tense here is put for the future, which shortly shall be broken; for Christ was yet not cruci∣fied, but spoke these words before his Passion. Or the whole life of Christ having been nothing else but an en∣during of hardship, it may be under∣stood not onely of the cross, and the nails; the scourges and the thorns,

wherewith his sacred Body was rent, and torn: but also of hunger and cold, fasting and watching, grief and pains, which he underwent all along from the Cradle to the Cross: or in a mysti∣cal and Sacramental sense; which by this breaking & giving of the bread is represented & shown forth as broken and given for them. For the very actions us'd by our Saviour at this Sup∣per have a spiritual meaning, and doe allude to some mystery.

He took bread; and so he took to himself a body, that he might become bone of our bone, and flesh of our flesh; and suffer in the flesh the pu∣nishment due to us; as it isw written, Burnt offerings, and sacrifices thou wouldst not; but a body thou hast pre∣pared for me.

He blessed it, i.e. he set it aside from common use: in like manner, the mass of flesh and blood, which he would put on, he separated from the defile∣ment of our nature, that he might after

an extraordinary manner, be born of the Blessed Virgin without sin.

He broke it, Iust so was that his body used, cut and mangled with cruel whips, bruised with blowes, and buf∣fets, gash'd with a spear, pricked with the thorns, and bored with nails; that we by his stripes might be healed.

He gave it; hanging on the Cross, with stretched armes & bowed head, he seem'd to invite all men to the well of salvation, which was open'd in his side, for the cleansing of iniquity, and the quenching of spiritual thirst; laying down his life, like the good shepheard for the ransom of souls. And his Fa∣ther gave him, so loving the world, that he gave his only begotten Son to the death, that whosoever be∣lieves in him might have everlasting life.

FOR YOU. For your sake, upon your account, to your benefit; for the appeasing God's wrath, satisfying

his Iustice, and obtaining his mercy; for the redemption of your souls, the purchase of pardon and grace, and the assurance of salvation, that you by my death may live, by my wounds you may be cured, and by receiving me thus offered unto you, may be re∣ceived into favour. Or in your stead. Behold I suffer, what you should have suffered; I as your Mediator stand be∣twixt you and God, betwixt your sins and his wrath, and undergoe the pe∣nalty which was due to you: my bo∣dy is torn and mangled, and my soul powred out to death, not for any thing that I have done amiss; for there hath bin no iniquity found in my hand, nor guil in my mouth: but I am that Lamb of God slain from the beginning of the world; I am that good shepheard of souls, that lay down my life for my sheep. Thus broken and given, thus delivered for you, and to you, I seal pardon of sins to your hearts, I improve grace, sup∣ply

strength, & feed your souls to life everlasting.

Broken or Given, as if it were all one; for this heavenly Bread was given, that it might be broken, 'twas broken, that it might be given. Christ could not have suffered for us, had he not had a body given him for that purpose, nor could that body have done us good, or furnisht us with spi∣ritual nourishment, had it not bin broken; Had not Christ dyed, we could not be sure of living: As it is with the bread it self, which is the Symbol of his Body. The corn must be first cut down, and threshed, and winnowed, and grownd, and sifted, & kneaded, and baked with a hot oven, before it can become bread.

THIS DOE YE. These words either have reference to the actions of the Disciples, who took the bread which Christ gave them, and eat it; and so they belong to all Christians in general, to the whole company of

believers according as the Church doth in more words deliver it; Take, and eat this in remembrance that Christ died for thee, & feed on him in thy heart, with Faith and thanksgiving. And so of the Cup afterward 'tis said; This doe ye as oft as ye drink it, i.e. when ever ye drink it, drink it in remembrance of me. Or to Christ's own actions, who broke it, and gave it; and thus they imply a special charge to the Officers of the Church, the Ministers of the Gospel, and Preachers of the Word, such as also were these Disci∣ples; as if he should have said, you are Apostles, with whom I leave the care of planting Churches, and preaching the Gospel, whom I trust for the ma∣nagement of the affairs of my King∣dom, and duly administring the Sacra∣ments: wherefore I charge, and re∣quire of you, that in celebrating this mystery you follow my example, and doe no otherwise then you have seen me do before you; that it may remain

pure to all succeeding ages, according to this first institution. And hither St. Paulx in this case makes his appeal, where he discourses of the Holy Sup∣per, That which I received that de∣liver I unto you, how the Lord Iesus, &c.

This or Thus, This which I have done, or thus, as I have done now in your company, doe ye, and all from hence forward that derive authority from you, in your several assemblyes; take bread and bless it, and break it, and give it about to those who rightly prepared come to the holy Table, and use these words of consecration, which I have done to you.

They Greek is, make this, hence it is an ordinary phrase amongst the Po∣pish Priests, when they perform Mass to say, that they doe make the Body of the Lord; thinking possibly that the Doctrine of Transsubstantiation is much advantaged by the word of making, which in the Greek is in∣differently

applyed to all manner of actions, and the otherz which signi∣fies to do would have bin very impro∣per and not fit to be us'd in this place.

THIS DOE YE. The word will also in thea Latine and Hebrew carry a sense of sacrificing; and then 'twould intimate, that our Saviour's death was our peace-offering; whereby God's wrath conceived against sin was a∣toned, and his Iustice satisfied, we being cleansed by the sprinkling of his Blood. The Papists therefore call the Mass a Sacrifice without Blood, and the holy Table strictly and pro∣perly without any Metaphor, an Al∣tar. 'Tis true, we doe here represent and commemorate the death of Christ; and when we come to par∣take of these Mysteries, we may use theb Psalmist's words; What shall I ren∣der to the Lord for all his benefits to∣wards me? I will take the Cup of Salva∣tion, and call upon the Name of the

Lord: I will Sacrifice unto thee the Sa∣crifice of thanksgiving, and call upon the Name of the Lord: I will pay my vows unto the Lord, now in the pre∣sence of all his people. But he having offer'd once a perfect Sacrifice for the taking away of sin, and cry'd upon the Cross, It is finished, and in that he dyed, dyes no more: 'twere absurd to think, there needed a repetition of that act, which in it self was all-suffi∣cient, Christ's Blood being of an infi∣nite value, as it immediately follows in the same Psalm, Precious in the sight of the Lord is the death of his Saints: Ac word peculiar to Christ, as in the fourth Psalm, He hath set apart the ho∣ly one for himself, and in the 16. Thou shalt not suffer thine holy one to see cor∣ruption, meaning Christ. Besides to what purpose is it to ground an unrea∣sonable doctrine upon the nicety of a word, which in ordinary plain mean∣ing signifies but this, doe so hereafter as ye now doe; or do ye in your com∣panies,

what ye have seen me now do in mine.

IN REMEMBRANCE OF ME. For a memorial of me, and a monu∣ment of my love, who have not spar'd my life for your sakes, and with a sense of gratitude to keep up the memory of my bitter death, which I as your surety upon your account underwent, and the benefit whereof you will re∣ceive by believing on me, by eating my flesh, and drinking my Blood, and becoming one with me. Ord for my remembrance; appointed by me to be one of my sacred ordinances, to be kept up in the practise of the Church till my second coming in the clouds, as ye will see me goe away. Where∣fore in the mean while to leave be∣hind me a remembrance, and to bear up your hearts in Faith, that what I have suffered hath bin out of love to you, and that those who in following ages shall not see me in the flesh, yet may have some further assurance then

my bare word, I have provided this to be a standing ordinance in the Church, whereby I may be remem∣bred to the end of the world.

LIKEWISE ALSO HE TOOK THE CUP. Now follows the other part of this Sacrament, to wit, the con∣secration of the Cup; for it would not be a compleat meal, were there not spiritual drink as well as meat, the Blood of Christ being as necessary to quench the thirst, as his flesh to satisfie the hunger of a believing soul, that hungers and thirsts after righteousness. But first the Bread and then the Cup. Why? because there must be a body broken, before there could be blood spilt. First bread to strengthen, and then wine to refresh the heart. Again the Cup last as of great importance; for the flesh could have profited nothing without the blood, and God is saide to have redeem'd his Church with his Blood; nor does he onely re∣deem us with the shedding of his

blood, but wash us by the sprinkling of it upon our consciences from dead works▪ and preserve his Church spot∣less till the great day. Nay the author to the Hebrewsf observes, that in the old Law there was no attonement for sin without blood: for in the blood lay the life, & the life of the sinner was to answer for his sin: wherefore 'twas not so much the flesh of the sacrifice, (which was partly burnt into ashes, partly eaten by the Priest or congre∣gation) that appeas'd God's wrath, as the blood, which was sprinkled round the Altar. Nor did the eating of the Passeover (which was the type of this Supper) secure the Israelites from the destroying Angel, but the blood which was struck upon the lintell of the door. Nor can the Papists plead the no necessity of administring the Cup, because the children of Israel in the celebration of their Passeover, and the Priests and people in their sacri∣fices onely eat of the flesh of the lamb

or bullock, and not drank the blood, but either spilt it, or sprinkled it up & down. For first we have here Christ's express command, Drink ye all of it; whereas they were bid to the contra∣ry. And then, which is the main thing. Christ's merit (as was said before) lay most in his blood, so that to give our selves an interest in his sufferings, we must partake of his blood as well as of his body.

But why is the Symbol of his pre∣cious Blood call'd a Cup, whereas that by which his holy Body is represented is plainly termed Bread? now bread and cup are not direct opposites, nor answer one another, but bread and wine. This by the Papists own confes∣sion must be allowed to be a figure (call'd Metonymie) of the vessel con∣taining for the liquor contained, the Cup for the wine in the cup. Now therefore if the Cup be not really turn'd into the blood of Christ, nei∣ther is the bread changed into flesh.

For just as it's said of the bread, This is my Body, so he sayes of the Cup, This is my Blood. And if there be a figure in one place, why not in both? or can we suppose, that our Saviour in a thing of so great concernment, would not have spoke properly here too, as he did before. But the truth on't is, we should on all hands run our selves in∣to a world of absurdities, should we take words strictly as they sound, and not allow them a fair meaning accord∣ing to popular use, and custom of speaking. For by this means we should have cities with wals up to heaven, Christ would be turn'd into one rock, Peter into another, Herod would be Metamorphosed into a fox, and Ovid's fables would hardly seem more strange then Scripture. But Rhetorick teacheth us the convenience, and vul∣gar custom the necessity of using fi∣gures, & no question but our Saviour made use of the liberty in this sacred Institution.

Now the ground of this figure whereby the Cup is put for the wine (whereas the other part of the Sacra∣ment is properly express'd by the name of bread) may be this; because bread being of a solid substance is of it self easily laid hold on, and taken up with the hands: but wine is of a fluid & liquid nature, so that it cannot be med∣dled with to any use, unless it be first put into some vessel, as a cup, &c.

Likewise also. These two particles imply, partly that Christ did as well appoint the use of wine as of bread to make this holy Supper an entire Sa∣crament; in so much that, if either should be taken away, the mystery would be maimed and imperfect; part∣ly that he did in like manner, and after the self same fashion, consecrate the Symbol of his precious Blood, as he did that of his holy Body, using the same actions, and almost words; for as he took the bread, and gave thanks, and gave it to his Disciples, bidding them

eat, and telling them, that is was his Body, which was broken for them, and charging them to doe it in remem∣brance of him: Iust so he took the Cup too, and gave thanks, and gave it a∣mongst them and bid them drink, and told them withal, that it was his Blood, which was shed for them, and charged them to do it in remembrance of him. Some little difference we may meet with, both in the actions and in the words, either by adding or leaving out. First here is added a more special note of the time, when the cup was appointed, to wit, after Supper, which is but generally expressed in the other part to be the night in which he was betrayed: And a more punctual com∣mand, when he sayes, Drink ye all of it; contenting himself of the bread to have said onely, Eat it. with a parti∣cular declaration of the nature of this Sacrament, where he tells them, 'twas the Blood of the New Testament, which he sayes not of his Body; and of the

use and end for which it was appoint∣ed, for the remission of sins. i.e. for sealing that pardon, which he pur∣chased by his blood. Besides a pre∣cept, at least an advice of frequent re∣ceiving, implyed in those words, As oft as ye drink it. Then here is left out the action of powring out of the wine, which answers the breaking of bread; for he broke the breaa, but it is not said that he powred out the wine. So that it may be supposed the cup was full of wine, when he took it. Yet the words of consecration doe make out this action also; for as he said, This is my Body which is broken for you; so he saith, This is my Blood which is shed for you. And lastly, he sayes of the bread, Take, eat; but of the wine onely, Drink; which yet they could not do without taking it. Now herein perhaps lay the difference, that of the bread being broken into small pieces, every one could at once take his part, and all partake together at the same time:

but the cup being not capable of such a partition, they handed it to one another, the second staying till the first had drunk, and so on to the last.

The Cup, to wit, being full of wine; for so himself sayes afterward, that he would drink no more of the fruit of the vine, till he drank it new with them in the kingdom of his Father. Now wine was the fittest to express the nature and use of the Blood of Christ, it being the noblest liquour, that which most refreshes the heart of man. Give wine (as the Proverbg saith) to the sad in heart, that they may forget their misery. Wine was used also in the curing of wounds, as 'tis saidh of the good Samaritan, that taking the man ••hat had lighted amongst thieves into his care, he powred wine and oyl into his wounds; the wine to search and cleanse, as well as the oyl to heal and skin them: Christ's Blood hath the same virtue and efficacy to

quench the spiritual thirst of a sinner, who being scorch'd with his guilt, longs for Christ's righteousness, as the hart panteth after the water-brooks; to cheer the spirits which lye droop∣ing under the sense of sin; to supply new strength to a Christian believer, that he shall rejoyce to run his course as a Giant refresh'd with wine; and lastly to wash the defiled conscience, and cleans the foul running sores of the soul, that it may be fitted for the oyl of the spirit the comforter. Besides Christ himself is often compared to a Vine, whereof all the faithfull are branches, I am the Vine (sayes he ⁱ) and my Father the Husbandman; and he is said to have trod the winepress of God's wrath alone for us. Yet in case of necessity, where wine cannot be had, other drinks either natural or made (according to the custom of the country) may be us'd, as water, beer, &c. Now as that bread which came down from heaven was the type of

his body, so was the water which came out of the rock, and follow'd the Is∣raelites through the wilderness, an emblem of his Blood; fork that rock was Christ.

He took it. He lifted it from the table, and held it in his hand, either having first powred wine into it out of some bigger vessell or flagon, or else with an intent to power wine in∣to it; as the word shed forth, or powred out doth intimate; for the sign was to represent the thing signified.

AFTER SUPPER. At the end of Supper, when they had done eat∣ing, whereas the other part of this Sacrament was appointed in Supper time, as they were eating. Or else 'tis not unlikely, that this particle of time may belong as well to the bread as to the cup; that the celebration of the whole mystery was not performed, till they had made an end of the Pa∣schal Supper, into the room and place whereof this was from thence for∣ward

to succeed and be of perpetual use in the Church.

AND WHEN HE HAD GI∣VEN THANKS, or blessed it. For the Apostlel calls it, The Cup of blessing which we bless; i.e. before he appoint∣ed it to be a sign of his Blood, he san∣ctified it by the word and prayer, and begging a blessing upon it, separated it from common use: using perhaps the ordinary grace, which amongst the Iews, the Master of the house did at meals make use of; for no question but our Saviour here alludes to their custom, who at the end of dinner or supper, after thanks was given, drank round the whole company that was at table of the grace-cup, the Master of the house beginning to the rest.

HE GAVE IT. He set it down a∣mongst them, that they might one after another take the cup and drink; or perhaps put it into the hand of some one, that he might give it about to his fellows.

TO THEM. The Apostles, to wit, or disciples, who at that time stood for the whole Church; and con∣sequently to all believers whom∣soever, that make profession of the Christian Faith.

SAYING. Speaking almost the same words, as he used before con∣cerning the bread, that he might de∣clare his own purpose in the institu∣tion of this mystery, and their benefit who should partake of it.

DRINK YE. With Faith receive this Sacrament of my Blood, that like your natural drink, it being taken into your souls may refresh your souls, quicken your graces, and keep you to life everlasting.

ALL OF IT. Every one some: for the bread was indeed broken into severall portions, but the cup could not be so divided; wherefore they were to part it among them, every one drinking so, that there might be left for the rest of the company.

FOR. That which before was de∣livered in a declarative way as a bare narration, eat; this is my Body, is here brought in as a reason. Drink, for this is my Blood. Which shews to what end and purpose the cup was appointed, and how much it concerns believers to drink of it, since by it is conveyed the forgiveness of sins, the main vir∣tue and effect of Christ's Blood being spilt.

THIS. To wit, this cup which I doe now deliver to you, this wine which you are now about to drink, or this action of my giving and your drinking the holy Cup.

IS MY BLOOD. That is, doth signifie and represent my Blood; and not only so, but gives out also and conveyes my Blood, and the benefits thereof; so that it being receiv'd with Faith shall prove as much to your ad∣vantage, and doe your souls as much good, as if you did really drink my very Blood, even as one finds him∣self

refresh'd with wine which he drinks.

OF THE NEW TESTAMENT. Upon Gospel terms, and the account of grace; whereas formerly in the time of the Old Testament under the Law they were us'd to make atone∣ment for their sins with the blood of bulls and goats: now Christ the Son of God was come in the flesh, who was the substance, that all those sha∣dows belonged to, and the truth pre∣figur'd by those Levitical types, all those rites of sacrificing were to have an end; when once he had offer'd up a perfect sacrifice, blotting out the hand-writing of the Law, and sealing a New Covenant of grace in his Blood: for the wordm will bear that sense too; and we know 'twas the usual custom of making and ratifying Covenants by sacrifice, as betwixtn God and Abra∣ham, o Abraham and the King of the Philistins, when they strook a league of friendship; and possibly that heap of

stones, which wasp raised by Iacob and his Father in law Laban, and was after∣ward called Gilead, might serve also for that purpose. Nay Homer takes no∣tice of it, as practis'd amongst the Heathen. But the Greek does more properly denote the Testament or last will, by which a man doth before his death dispose of his estate, & bequeath legacies, which being ambulatory and uncertain as long as one lives, is never valid or of force,q till the Testator be dead: nor could we have bin the bet∣ter for Christ, or have had an effectual enjoyment of his benefits, had he not dyed, and by his death sealed as well as made the purchase. By the New Testa∣ment here then is meant the will of God the Father, concerning the Sal∣vation of mankind; which in former time he had made his people ac∣quainted with, by visions, and Pro∣phesies, and other dark representa∣tions; but in the fulness of time, by sending his own Son, made man after

our own likeness; when the wisdome of the Father dwelt amongst the children of men, and the word be∣came flesh; gave out a full discovery thereof in the light of the Gospel and the clear manifestations of his grace: And that Covenant of grace, which by the death of his Son (our Media∣tor, who reconcil'd us with the Fa∣ther) he entred into with men, being made upon other terms then the Law required, which sayes, Doe this and live, and calls for an exact obedience, which therefore it was impossible for men to keep; whereas the conditions we are tyed to under the Covenant of grace are repentance only and Faith; (by which denying our own righteousness, we depend upon the merits of a crucified Saviour,) accord∣ing as they are propos'd both in the Old Testament,r the Iust shall live by Faith. And in the New,s He that be∣lieves shall be saved; That Covenant of Grace, I say, is not without good

reason styl'd the New Covenant, ac∣cording as God himself promis'd by the Prophet even in the time of the Law, that he would make a new Co∣venant. I will be their God (s sayes he) and they shall be my people. And seeing that Christ's death hath put an end to the sacrifices formerly us'd for the ra∣tifying of that Covenant, though in substance God's Covenant both with the Iews, and with the Christians be all one, yet in respect of a different ad∣ministration, and a new and clearer dispensation, This may well be call'd the New Testament, That the Old.

WHICH IS SHED. Truly, yet mystically and spiritually in this Sacra∣ment, as sure as the wine (by which it is represented) is now powred out into the cup for your use. For it can∣not be conceived, that when he spake these words he did really bleed, it being before his Passion; but he ha∣ving taken our flesh, and our blood

on no other purpose, then to break the one, and shed the other for us, he speaks of that as already done, which was in God's everlasting counsel de∣creed to be done, in which sense he is call'dt the Lamb slain from the founda∣tion of the world. Which is shed then is no more, then which is to be shed, which shortly will be shed, and which partly had already bin shed; for Christ spilt not all his Blood at once, but at several times; as at his Circumcision, when he paid the first fruits of it to the Lord; in his agony, when he swet clots of blood; at his scourging, when he was cut with whips; at his crowning, when the thorns pierc'd his sacred head, and the scoffs more his heart; and lastly at his Passion, when the nails fastned his hands and feet to the Cross, & the launce gored his blessed side, so that there gushed out water and blood, in such streams, that his most holy Soul together with his Blood left him.

FOR YOU. In your stead, and to your benefit. For I having taken up∣on me the office of a Mediator, be∣twixt God and men, am to undergoe that punishment which was due to to man for sin: wherefore because by the decree and Law of God there is no atonement without shedding of blood; I also am ready to powr forth mine, that you being sprinkled with it, may be acquitted from the sentence of the Law, and justified in the sight of God. Seeing that it will be but just, that what I your surety have done and suffer'd in your behalf, should satisfie the Iustice of God, and discharge you from guilt and the pe∣nalty of the Law, all one as if you your selves had done and suffer'd it.

One Evangelist hath it, For many, orv rather Concerning many; and then it may be understood of things, to wit, Sins which Christ's Blood did atone; Wrath, which it appeased; the

Law, which it satisfied; Guilt, which it frees from; Filth, which it washes off; and the Ceremonies, which it put an end to. And to all these purposes was Christ's Blood shed. But if it be taken for persons, it may have the same meaning as that, For you: The Greeku word frequently importing the whole multitude, & so the Apo∣stle w to the Romans layes the com∣parison betwixt the old Adam & the new; that as by one man's disobedience, all men became sinners, so much more by Christ's obedience should many be made righteous. Now the advantage of this comparision would come to nothing, were not Christ's death of as universal influence, for the justifi∣cation of mankind; as Adam's sin, was for the condemnation, though indeed the benefit thereof doe re∣dound to none, but those who doe with true Faith lay hold upon it, i.e. to the elect alone, and true believers; who yet (in respect of the rest that

perish in their sins through unbelief) cannot be call'd the many. For many are call'd but few are chosen. And no question but it was Christ's intent to tast death (as 'tis saidx) for every man, none excepted, but who would wil∣fully run into damnation by despising so great salvation. And that the many may thus mean the All, is clear byy o∣ther places, where a word of the largest extent is us'd, to wit, the world, which cannot in propriety of speech be ap∣plyed to signify the Church onely; God so loved the world, that he gave his Son. and Christ is the Lamb of God that takes away the sins of the world. and is a pro∣pitiation not for our sins alone, viz. that are believers, but for the sins of the whole world also.

FOR THE REMISSION OF SINS. Whereas the Law doth pro∣nounce sentence of death upon those that transgress it; for the soul that sinneth shall dye; And all men are concluded under sin; forz there is none

righteous, no not one; anda in thy sight shall no flesh be justified; It was impos∣sible for one that was meer man either to perform the Law, or avoid the punishment, had not Christ (who was God as well as Man) interposed. For no man was ever either by gifts of nature, or by the supplyes of grace, advanc'd to that pitch of perfection, that he could perform an exact obe∣dience to all God's commands; We have sinned all (saithb the Apostle) and if we say that we have no sin, we de∣ceive our selves, and there is no truth in us. Nay, supposing one's life never so spotless; yet cannot we make a∣mends for that natural uncleanness of original sin, which we are born with, and which as soon as we live forfeits us to death, according to the threatning,c In the day that thou eatest thereof, thou shalt dye the death. Wherefore what was wanting in us, Christ made up with the merits of his obedience, who having fulfill'd the

Law, and being in himself altogether free from guilt, becamed sin for us, and was reckon'd amongst transgres∣sours, that we might be justified by his blood, and sanctified by his spirit. Our sins then are by his death done away, so that if we lay hold on him by Faith, that we may receive the be∣nefit of his death, we that are guilty must be acquitted, because our surety that was guiltless was condemned; we shall live, because he dyed; we shall escape the wrath which he un∣derwent; and our sins must be for∣forgiven, because his innocency was censur'd; so that now God stands oblig'd by his faithfulness and justice too, to forgive us our sins, and cleanse us from all iniquity. He is but faithful when he keeps his word, and per∣forms his part of that Covenant, which he made with us in his Son; and he is but just, when our surety has paid the debt, to discharge us. Now this Sacrament being a seal of

the Covenant doth assure us of that forgiveness; and seals to our heart by the sprinkling of blood, and the o∣peration of the spirit a pardon of our sins, and does withall oblige us to Faith and repentance, which are the conditions, without which we must not expect forgiveness, and to a new obedience, which is the surest sign and evidence, that we are for∣given.

THIS DOE YE AS OFT AS YE DRINK IT IN REMEM∣BRANCE OF ME. That is, this sacred Rite I thought fit to appoint, and leave behind with you, as a me∣morial of me, and a monument of my love towards you, who took up∣on me your nature, that I might dye for you, and shall shortly powr out my soul to death, even as you have seen the wine which you now drink powred into the cup; that your souls may live, being refresh'd with the virtue of my blood, as your bodyes

are strengthned, and your hearts cheared by the use of wine. This or∣dinance after my departure from you; shall serve to represent my death, and my love, (which is as strong as death) and the benefits thereof: wherefore I charge you, and all others, which shall profess my name; that, if you expect to enjoy those blessings, which my death is intended to procure for man∣kind, and which will certainly befall those, that doe truly believe in me, they would not fail to testify their Faith in the use of this Sacrament, and apply to themselves the Salvation wrought by my death; this mystery being appointed as a means of con∣veying assurance, and sealing pardon. Do you then in your assemblyes here∣after, as you have seen me doe now a∣mongst you. And let all Christians with reverence and due preparation attend and partake of these holy my∣steryes; knowing 'tis not an ordinary and slight business, but a matter of

great concernment both to the ho∣nour of my name, and to their souls health: It being appointed for my re∣membrance, & their spiritual growth. Nor shall it be enough once, as in the other Sacrament of Baptism, or some few times, as a thing at your own choice, to partake of this holy Supper; but it is a thing must be often done, and you are frequently in this to comme∣morate my death, as oft as ever occa∣sion shall be given: that so the memo∣ry of me may be continually cele∣brated in the Church, and you may be drawing virtue continually from me, grow up from grace to grace, from strength to strength: And ac∣cordingly the primitive Saints com∣municated every day,e going about from house to house and breaking bread; And how can we call our selves Christians, that far unlike them neglect so great Salvation and regard not the Blood of the Covenant, but to the disparagement of Christianity

intermit the use of this sacred myste∣ry; as of late we have done in very many congregations for several years through the fondness of some, whose ill temper'd zeal had well neer eaten up the house of God. 'Tis true Ba∣ptism needs not, indeed ought not to be reiterated, it being the laver of re∣generation: Now it suffices once to be born: But the Sacrament of the Body and Blood of Christ, is call'd, and is, a Supper. Now he that sups once, hungers and thirsts again. We cannot, if we have a true spiritual hun∣ger and thirst after the righteousness of Christ, but come to his Table and present our selves before him often; at least at the three great Festivals of the Church, wherein the Birth, the Pas∣sion, & Resurrection of Christ, & the Descent of the Holy Ghost are re∣membred, as the Iews custom was at their three great Feasts to come up to Hierusalem; if not every month, nay, every week, that every Lord's day, the

Lord's Supper also might be admini∣stred, and we considering our fre∣quent relapses into sin, might be often renewing our vows. Nay it were to be wished, that our lives were so pure, and our minds so taken up with hea∣venly things, and our feet (our affe∣ctions, I mean) were so shod with the preparation of the Gospel, that we might with the ancient Christians make it our every day-meal, and say that Prayer in this sense, Give us this day our dayly Bread.

Notes

• d

  Tit. 3. 5.
• e

  1. Cor. 10. 16.
• f

  Rev. 13. 8.
• g

  1. Tim. 2. 4.
• h

  Ioh. 3. 16, 17.
• i

  Act. 13. 46.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disciple them.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, discipulos facite baptizando.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n

  1. Cor. 10. 16.
• o

  Mat. 24. 28.
• p

  Exod. 12. 22.
• q

  Ioh. 6. 41.
• r

  1 Cor, 11. 18.
• s

  1 Tim. 4. 5.
• s

  Heb. 5. 14.
• t

  1 Ioh. 1. 1.
• v

  1 Cor 10. 4.
• u

  Frequens Enallage; ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 venturus, &c.
• w

  Heb. 10. 5.
• x

  1 Cor. 11. 23.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  Psal. 66. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. quod antea. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Si•• Virg. C••m faciam vitulâ.
• b

  Psal. 116. 12.
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in meam (potius quàm mei) recordationem.
• e

  Act. 20. 28.
• f

  Heb. 9. 22.
• g

  Prov. 31. 6.
• h

  Luk. 10. 34.
• k

  1 Cor. 10. 4.
• l

  1 Cor. 10. 16.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n

  Gen. 15. 28.
• o

  Gen. 21. 27.
• p

  Gen. 31. 44.
• q

  Heb. 9. 17.
• r

  Hab 2. 4.
• s

  Mar. 16. 16.
• s

  Ier. 31▪ 33.
• t

  Rev. 13. 8.
• v

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• w

  Rom. 5. 19.
• x

  Heb. 2. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y

  Ioh. 3. 16. 1, 29. 1 Ioh. 2. 2.
• z

  Rom. 3. 10.
• a

  Rom. 3. ••0.
• b

  Rom. 3. 23. 1 Ioh. 1. 10.
• c

  Gen. 2, 17.
• d

  Cor. 5. 21.
• e

  Act. 2. 46.