Ten sermons tending chiefely to the fitting of men for the worthy receiuing of the Lords Supper VVherein amongst many other holy instructions: the doctrines of sound repentance and humiliation, and of Gods speciall fauours vnto penitent sinners, and worthy communicants are largely and effectually handled. The six first, by I. Dod. The foure last, by R. Cleauer. Whereunto is annexed, a plaine and learned metaphrase on the epistle to the Collossians, written by a godly and iudicious preacher. There is also set before the sermons, a short dialogue of preparation: containing the chiefe points that concerne the worthy receiuing of the Lords Supper, taken for the most part, out of the sermons following: and collected into a method for the benefit and ease of those that desire direction in this matter.

THE TENTH SERMON.

MARKE. 14.22.23.24.

• 22 And as they did eate, Iesus tooke the bread, and when he had giuen thankes, he brake it, and gaue it to them, and said, Take, eate, this is my body.
• 23 Also he tooke the cup, and when he had giuen thankes, gaue it to them, and they all dranke of it.
• 24 And he said vnto them, This is my bloud of the new Testa∣ment, which is shed for many.

ANd as they did eate, Iesus tooke the bread, and when he had giuen thankes &c. or as the word fignifi∣eth (blessed,) that is prayed vnto his Father for a blessing to be bestowed vpon the receiuing of it, not onely vpon those that were then present, but vpon all that should afterwards to the end of the world faith∣fully partake of the same. In that Christ Iesus seekes the bles∣sing of this ordinance from the Lord, [Doct. 6] the doctrine is that

The vertue and efficacie of the Sacrament, is from Gods owne hand, through the mediation of Christ Iesus.

God giues it, and Christ procures the benefite of it vnto his people: and this is common to all other ordinances and serui∣ces with the Sacrament. To this purpose it is said, that Moses gaue not that Manna vnto the Israelites in the wildernesse from heauen, [Doct. 5] but my Father (saith Christ) giueth you the true bread, which giueth life vnto the world: that no Minister nor crea∣ture in heauen or earth can bestow vpon any.

First, [Reasons. 1] one generall reason of this doctrine is, that euery good giuing, and euery perfect gift is from aboue, and cometh downe from the Father of lights. Now what more excellent & perfect gift can there be then the body and bloud of Iesus Christ? and therefore if God be the author and giuer of all other good

things, this must of necessity proceed from his bounty in a spe∣ciall manner.

A second cause why God wil haue the disposing of his gra∣ces in his owne hand, [unspec 2] is, that there might be a difference be∣tweene him and all his Ministers, and that he might retaine that prerogatiue for Christ Iesus alone: for he it is that giueth the meate which endureth to euerlasting life. And the reason is be∣cause the Father hath sealed him, that is, the Lord hath autho∣rized him by the broade seale of heauen, and will et none to be copartners with him in that office: he is the Lord Treasurer of all graces, and therefore he must blesse his ordinances vnto vs, if euer we looke for benefite thereby. In which regard Iohn Baptist saith: I baptize you with water, & that is all that he could do; as for washing of the heart, and purging of the conscience, that he attributeth wholly vnto Christ Iesus: He will baptize you with the holy Ghost and with fire. Iohn would not arrogate that vnto himselfe, lest he should treacherously lay claime to that which is proper vnto the crowne. The like faithfulnesse in giuing God his due, we see in the Apostle Paul, who saith, I haue planted, Apollos watered, but God giueth the increase: there∣by intimating, that the best Ministers are but as Gardeners in the Lords Church: they can but put the scions into the stock, or the roote into the ground. And as possible it is for a man to make a tree, as for a Minister to make a Christian: and as pos∣sible to put sap into a dead blocke, and to make it grow and flourish, and bring forth fruit in aboundance, as for a Minister to put into any the least drop of grace, or to adde any whit vn∣to it, where it is already wrought.

Thirdly, [unspec 3] the Lord wil haue the vertue of the Sacrament to be in his owne power, to bestow where & how he will, that there might be a difference betweene Communicants, to wit, be∣tweene the good and the bad. If it were in mens hands to dis∣pose, and did consist in the deede done, as ignorant Papists imagine, men would bestow it promiscuously, and wicked hypocrites should haue as good a share as those that are truly religious, and the worst speed as well as the best: for men can∣not search the hearts of their people, to see with what prepara∣ration they come: and there is that loue in them (which is a

thing commendable) that they desire all might be faued. If Moses could haue giuen euery man in Israel grace when he gaue them the Manna, he would haue done it: he that could haue bene content, that his name should be razed out of the booke of life for their sakes, would not haue stuck with them for such a matter. If Abraham could haue circumcised Isma∣els heart, when he circumcised his flesh, he should not haue bene excommunicated for his prophanenesse: but God hath alwaies heretofore, and doth still keep this power in his owne hand, that so he may enrich with grace those whom he thin∣keth fittest, and deale with euery one as he knoweth their hearts. Moses was the Minister of Baptisme, to those that pas∣sed through the red sea, yet with many of them God was not pleased: for onely those that are good in his sight shall taste of his good gifts. And therefore Christ praieth not for the world, but onely for those which he hath chosen out of the world, & such as shall beleeue through the preaching of the Gospell, that they may be partakers of the benefite of his ordinances.

First for instruction, [Vse 1] if euer we would speed well when we come to the Sacrament, let vs make the Lord our friend, sith the distribution of grace pertaineth to him alone, let vs seeke it at his hand, and not bring any sinne with vs which may of∣fend his glorious presence: which if we can do, we may and must expect a blessing from him. It is not the goodnesse of the Minister that can do it (though it be a good comfort to haue a holy mans praier for vs) it is as possible that a man should ap∣point where the raine shall fall, as where grace shall fall: and though it should be concluded by Parliament, what daies it should raine, and in what parts of the land, it were of no force: for God alone hath the ordering of the cloudes, and so hath he also of the graces of his Spirit.

Secondly, [Vse 2] this maketh for the comfort of such as come pre∣paredly vnto the table of the Lord, with a true heart, though burdened and wearied with many corruptions. Christ hath praied that the Sacrament may be effectuall vnto them, and therefore it shall be so: and he hath praised God for giuing it vnto his people, and therefore it shall not be in vaine: neither their owne weaknesse, nor the meanenesse of the Elements, nor

the imperfections of the Minister, shall hinder the powerfull working of Gods ordinance.

But we are base creatures, [Obiect.] and the Minister is no better then he should be.

Indeed if Grace were to be fetched out of such dirty ditches as we are, we could looke for little good; [Answer.] but God is a cleare fountaine, and from his fulnesse shall we receiue grace vpon grace.

But alas, neither we, [Obiect.] nor our Minister can pray so earnestly nor praise God so heartily, when we communicate at the Lords table, as God requires, and we ought to do.

What of that? [Answer.] were not Christs praiers and praises such as must needes be pleasing to the Lord? If they were (as cannot be denyed) let vs neuer be discouraged for these imperfectiōs of ours: for Christ was appointed to be an vniuersall Minister for all his elect, & in the perfection of his petitions & thankes∣giuing, all the blemishes that are in ours shall be hidden and couered

Thirdly; this is for the reproofe of such prophane persons, [Vse. 3] as come vnchearefully and heauily vnto this Sacrament: and if the respect of their gouernour, of the lawes, and of their owne credite did not moue them, they would altogether ab∣sent themselues from it: these are wretched persons, that make no more account of this singular pledge of Gods fauour. Hath Christ prayed vnto his Father for a matter of no worth? and giuen thanks vnto him for that which is of no estimation? But let such vnbeleeuing and sinfull wretches go and as for vs, let vs be assured for our comfort, that when Christ became asui∣tor to his Father, he was in such fauour with him, that he obtai∣ned that which was worth the hauing, and deserued praise & thankesgiuing both from him, and from all his people, as that which should be a meanes of their euerlasting happinesse.

Verse. 22. Take, eate, this is my body, &c.

This is the commandement that our Sauiour giueth vnto the communicants, to wit, that they should take the bread, and take his body: eate corporally, and eate spiritually: re∣ceiue

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the signe and the thing signified, the one as well as the other: for so much doth the promise which is annexed (This is my body) imply. As if he should haue said, This bread broken before your eies, doth plainly represent vnto you my bo∣dy (that is the whole manhood, a part being put for the whole) which is giuen for you, and shall be broken for you, that so you may haue a spiritual communion with me, as there is a na∣turall vnion betwixt you and this bread which I giue vnto you: and the like is to be vnderstood of the wine. The words thus expounded according to the simple meaning thereof, affoord vs this doctrine, that

Christ Iesus in the Lords Supper, [Doct. 7] by corporall foode doth giue vs a most sure possession of himselfe, and neare vnion with himselfe. The bread and wine are not onely pledges of what shall be bestowed on vs, but effectual means to exhibite the things promised vnto vs: and therefore Christ vseth these words: Take, eate, this is my body, which is giuen for you, which is broken for you: and so of the wine: Drinke ye all of it, this is my bloud which is shed for you. Now what can be nearer vnto vs then our meate and drinke? We haue greater interest in no∣thing then in our foode: for that is made a part of our selues. If we eate meate in another mans house, after we haue receiued it, it is more ours, then his that prepared it; no one ioint is so neare another, nor the soule so neare to the body, as our foode is neare vs, when once it is digested and turned into nourish∣ment vnto vs: which doth plainly represent vnto vs the neare coniunction that is betwixt Christ & euery worthy receiuer. Hence proceedeth that speech of the Apostle: The cup of bles∣sing which we blesse, is it not the communion of the bloud of Christ? the bread which we breake, is it not the communion of the body of Christ? that is, do not these cause vs to haue an effectuall cō∣munion with him in all his gracious merits?

Now if question should be made, why Christ should make choise of bread to be a signe in this Sacrament, rather then of any other more excellent and glorious creature:

The answer is, [Answer.] that he did it for diuerse reasons.

1. Because it was his will, as it is said concerning the Gospel, that it pleased him by the foolishnesse of preaching to sone them that beleeue.

There is besides his pleasure, great wisedome in it, [unspec 2] because it is very fit to represēt that vnto vs for which it was ordianed it being substantiall foode, and therefore called the staffe of mans life, on which it doth as it were leane, and whereby it is vpholden: and besides, this is for euery mans stomach, and for euery ones state, and may euery where be gotten, And yet withall we must know that bread cannot fully expresse the efficacy of the spiritualll food Christ Iesus, which we are to feed vpon: for bread is earthly, that food is heauenly; bread preserueth the corporall life, and that but for a time; Christ not onely preserueth, but giueth, not a naturall, but a super∣naturall, not a temporall, but an eternall life.

Thirdly, God made choyce of bread, [unspec 3] in respect of his owne glory, that the weaker the meanes are, the stronger his hand might appeare to be. If we had bene to receiue gold or gemmes, or precious stones, our senses would haue bene more wrought on then our hearts, and we should haue more regarded the signe then the thing signified: the which incon∣ueniences, with other of the like kind, the Lord by giuing vs bread, hath preuented.

Seeing then that the bread (as also the wine) in the Lords Supper is of such excellent force and vse, as to put vs in mind of Christs death and bloudshedding, to testifie his vndoubted, true and reall presence to euery faithfull communicant, and to refresh and feede the soules of the worthy receiuers vnto e∣ternall life: in which regard they doe as farre surmount com∣mon bread and wine, as the waxe wherewith a pardon or char∣ter, or any other euidence is sealed, is of more worth then that which is to be sold in the trade mans shop. Seeing (I say) that the bread is of such singular vse, this maketh, first, [Vse 1] for the con∣futation of the Papists, which hold that after the words of con∣secration there remaineth no bread at all, but that it is transub∣stantiated into the very body of Christ. I••ndeed we graunt that as the bread, so Christ his body is there offered and receiued by euery faithfull communicant: but how? nor corporally, but spiritually: not from the Ministres hand, but from God hand; not by sense but by faith. And for the further clearning and con∣firming of this truth, many reasons might be brought, but I wil

produce but onely some few.

The first is taken from the expresse words of the holy Ghost in the Scriptures who mentioneth bread after the words of con∣secration: saying (the bread which we breake) 1 Cor. 10.16. and againe, [unspec 1] He that eateth this bread &c.) I Corinthians 11.27.28.

A second reason is this: [unspec 2] We receiue the same in substance which the Fathers did in the wildernesse, I. Cor, 10.1. for the Manna is there called spirituall meate, and the rocke is said to be Christ: now it is certaine that they did not corporally eate the body, and drinke the bloud of Christ, because he had not then assumed our nature: and our Sauiour denieth the Manna to bee the true bread, which came downe from heauen.

Thirdly, [unspec 3] if the bread by the words of cōsecration be transub∣stātiated, it wil follow that wicked cōmunicants may also par∣take of Christ (for Paul saith, that all, good and bad did eate the same spirituall meate &c. as touching the outward signe and E∣lement,) and so cannot afterwards perish, and be damned; for that whosoeuer eateth of Christ his flesh &c. hath eternall life, and he will raise him at the last day: for he dwelleth in vs, and we in him. Now it is certain that there is no cōmunion betwixt the Lord Iesus & wicked sinners, neither are they in the state of sal∣uation, neither shall they be raised vp vnto Glory, at the last day: and consequently, they feede not on him, and the Sacra∣mentall signes are not transubstantiated into him.

A fourth reason is from the end for which the Sacrament was instituted by Christ, [unspec 4] and is continued in his Church. Then his meaning was not according to his humane nature, to con∣uerse with his people one earth after a bodily manner: for though he were present with his disciples at the first celebra∣tion sensibly in his manhoode, yet the purpose of it for after∣wards, was to continue a memoriall of him, when the heauens should containe him: therefore (saith he) doe this in remembrance of me. Which should be superfluous and needlesse if he were continually conuersant with his members euery where in the Masse, and in the Lords Supper.

[unspec 5] Fiftly many fowle absurdities do ensue vpon this grosse opi∣nion

of transubstantiation, for

First, either one Christ in his bodily presence must be both in heauen and earth, and in innumerable places there at one instant: or else be multiplyed, [unspec 1] and many Christs & many Sa∣uiours, and many redeemers, must be dispersed throughout all the Churches, where the Masse is offred, or the Sacrament administred: and so when the Lord did first celebrate it, there was to be one Christ breaking and distributing, and another Christ broken and giuen: one Christ to Peter, another Christ to Iohn, and to euery Apostle one.

Secondly, how can cruelty be here auoided? [unspec 2] how can men deuoure him, and not kill him? how should men swallow him vp, and yet offer no violence vnto him?

A glorious body may be in many places at once, [Obiect.] and be ea∣ten and not hurt, because it is not patible nor mortall.

But when the Disciples first receiued him, [Answer.] he was both mortall (for he dyed on the morrow,) and patible: for he was in an agony and torment that night: and therefore how com∣meth it to passe that the nailes should haue force to kill him, which onely pierced some part of his body, rather then their teeth which chewed him whole?

But he himselfe saith, This is my body. [Obiect.]

So it is sacramentally and by a Trope: [Answer.] but not literally and simply, as the words may be misconstrued. The like kinde of speech is vsed in other Sacraments: Circumcision is called the couenant, Gen. 17.13. the Lambe is called the Passeouer, Exod. 12.11. the rock, Christ, 1 Cor. 10.14. And is not the cup sayd as well to be the bloud of the new Testament: and yet our Saui∣our calleth the consecrated wine the fruit of the vine? Matth. 26.29.

But Christ saith, Iohn. 6.53.55. [Obiect,] Except ye eate the flesh of the Sonne of man, and drinke his bloud, yee haue no life in you: for my flesh is meate indeede, and my bloud is drinke indeed.

He speaketh not there of the Sacrament, [Answer.] but rather of the faithfull embracing of him in his word: for the Lords Supper was neuer before, nor at that time instituted, and as yet the words of consecration had not bene spoken: and therefore if this be vnderstood literally without the spirituall meaning

thereof, it will follow, that either Transubstantiation was be∣fore the Lords Supper, or the Lords Supper before the night in which he was betrayed. And in this place he maketh no mention of bread to be turned into his body: and the words wrested, would rather argue his body to be transubstantiated into bread, or flesh, then breade to be changed into his bo∣dy.

Secondly, [Vse 2] as this serueth for the confutation of them that hold there is no bread at all in the Lords Supper: so it maketh against such as thinke there is nothing but bread to be expe∣cted there: that we are to receiue onely the outward signe in a bare remembrance of Christ his death and passion: and so do they depraue the mysteries of God, and extenuate his promi∣ses: as if when the Lord calleth all his people to this memora∣ble banquet, he should deceiue them with empty dishes, and with painted meat in stead of better cheere. It would haue bene a great disgrace for Ahashuerosh to haue dealt so, when he cal∣led all his Princes to a banquet: and therefore they are iustly to be reproued, that esteeme so basely of this holy feast, seing God offereth, and exhibiteth truly, though not corporally, his owne Sonne, with all his precious merits to euery faithfull receiuer: so that euery guest at his table may truly be said to feede on Christ Iesus.

Thirdly, [Vse 3] this is for instruction, that seeing by this Sacra∣ment we may be so nearely vnited vnto Christ, we should come with a large expectation of receiuing good from the same: and therefore make preparation for the same according∣ly, that so we may not come vnworthily, lest we receiue iudge∣ments in stead of mercies.

Fourthly, here is another instruction, that when we come to this celestiall feast, we fall to it, and feed of it, as Christ bid∣deth vs, Take, and eate,: let vs set our eyes, our eares, our taste, yea and our hearts also aworke, with all serious meditation, to make vse of those heauenly mysteries: and when we see the bread broken, let vs boldly conclude, Christ was broken for me, and therefore I shall escape the breaking which I haue de∣serued: and when the bread is giuen vnto vs, let vs resolue, Christ with all his benefites is bestowed vpon me: and when

we eate the bread, let vs assure our soules of this, Christ is made vnto me the true bread, whereby my soule shall be nou∣rished vnto life eternall. This is the earing that the Lord re∣quireth and accepteth and thus doing we shall shew that there is mutuall loue and kindnesse betwixt him and vs, which is a thing well pleasing vnto him: and therefore he exhorteth all his seruants, saying: Eate, O friends, drinke and make you merry, O welbeloued. None but those that are friends can eate of his dainties, and all those that are friends will eate of the same: & therefore if euer we would shew our selues to be Christ his friends, if we would enioy the feeling of his loue vnto vs, and be assured of our loue towards him, let vs refresh our soules at this banquet, and not let our Sauiour be at cost in vaine, in ma∣king so good and so large prouision for vs.

Vers. 23. Also he tooke the Cup, &c.

In that wine is ioyned with the bread, [Doct. 8] this point may be noted, that Iesus Christ in the Sacrament doth make vs a full meale.

We haue here not onely bread, but wine, not onely the bo∣dy of Christ, but his bloud also, euen the whole Christ with all his graces, offered vnto vs. This is promised in the Prophe∣sie of Isaiah, where it is said: In this mountaine shall the Lord of hoasts make vnto all people a feast of fat things, euen a feast of mixed wines, &c. Meaning that he would make for his Church com∣plete prouision, whatsoeuer might be for health, or strength, or delight. And the like is proposed in the ninth chapter of the Prouerbs, And there is cause why we should thinke this to be so, for

First he is of sufficient ability, so that he can doe it. [Reasons.] And

Secondly, his loue vnto vs his people is such, [unspec 1] that he is wil∣ling & ready to doe it. Some men whē they make feasts, [unspec 2] could prouide variety of good cheare, but they are loath to go to the charges: others are franke and liberall enough, but they want ability to giue great intertainment, so that they speake that tru∣ly which others doe vaine gloriously: I am sorry that your cheare is no better. But it is otherwise with the Lord: as he is

bountifull and will not spare cost, so is he rich in all aboun∣dance of heauēly treasures, and needs not spare cost, and there∣fore seeing Christ hath prayed that al his ghests might haue of the best, they shal not faile of any thing that their heart can de∣sire and long for.

Especially seeing it is for his owne glory. A mortal sinfull man, euen the king of Persia, for the setting forth of his magni∣ficence and greatnesse, spared no cost in the feast that he made vnto his Princes: much lesse wil the Lord of glory in this ban∣quet which he prouideth for his people, feeing that he is in∣comparably better able, and more bountifull, and withall seeth and considereth the seuerall needes and necessities of all his children.

Here then in the first place, [Vse 1] is confuted the error of Popish Priests, that will haue but one kind of food at this table, and so cause the people to haue a dry feast without any wine at al: thus do they sacrilegiously rob Gods people of that allowance which he hath appointed for them, and him of that glory which is due in respect of his large bounty in this behalfe. For whereas the Lord instituted the cup as well as the bread, and prayed and gaue thanks for the one as wel as for the other, bid∣ding thē drinke all of the wine, as well as eate of the bread: they teach and practise the cleane contrary And that their sacriledge may not seeme so vile as in truth it is, [Obiect,] they produce some shewes of reason for this their dealing: It is needlesse (say they) to adde the wine vnto the bread: for when we receiue that, we feede on the whole Christ, and partaking of his body, we must needs withall partake of his blood, which is contained in the veines.

See here how shamelesly they controll Christ himselfe: [Answer,] for if we receiue the bloud in receiuing his body, why did he ordain the cuppe as well as the bread?

They answer, [Obiect.] that Christ gaue it onely to Ministers, and so doe they.

So did he the bread also, [Answer.] and therefore by the same reason, they may administer neither bread nor wine vnto the Laity: and what reason can they alleadge why Ministers may not re∣ceiue the bloud in the veines, as well as any other? But the

words of Christ may decide this controuersie when he saith, Drinke yee all of this, this is my bloud, &c. which is shed for you and for many, for the remission of sins. And who are those many? euen all that should afterwards beleeue in him. To those for whom Christ his bloud was shed, the cuppe must be administred: but his bloud was shed for priuate men as wel as for Ministers: and therefore the cuppe must be administred to them as well as vnto the Apostles themselues.

A second vse of this point is for instruction, [Vse 2] that seeing there is such plenty and variety of all good things offered vs at this banquet, no other feasting, or voluptuous liuing should either keepe vs from it, or make vs come vnworthily vnto it: yet how many are there, that do so glut themselues with eating and drinking, and surfetting on their carnall delights, that they are altogether vnfit for the Lords table?

Thirdly, here is matter of reioycing for Gods poore seruants, [Vse 3] that though they fare hard at home, yet they may haue as good refreshing as any other in the Lords house: for Christ Iesus doth there prouide a full meale for them. This was Dauids comfort when he was banished from the assemblies of Saints, and could not be present at the Sacraments and sacrifices: when he could but remember that he had bene at them, and also bene a profi∣table communicant as oft as he could, it did much refresh his soule, so that it was satisfied as with marrow and fatnesse, with the very meditation therof: he had receiued such store of grace from Gods ordinances, and such a strong apprehension of his fauor, that he counted it better then life it selfe. And the cōside∣ration thereof did not onely comfort his soule, but helped him also in his bodily necessities, in so much that when he was in a barren and dry wildernesse, pinched with hunger, and pressed with thirst, the very remembrance of those things that were past long before, did cause him more chearefully to vndergoe all his penury and want. If he then tooke such comfort therein in his absence, how much more should we being present at the same?

Verse 24. This is my bloud of the new Testament.

That is, this is a signe and seale of the new Testament: which

is so called, because thereby Iesus Christ doth bequeath vnto his people, as all the benefites of 〈◊〉〈◊〉 life, so the speciall blessing of all, euen eternall life: and this is tearmed a new Testament, in respect of that which was made the time of the law. That was, and this is: when that was insufficient in some respects, the Lord abolished it and established this in stead thereof, as being much better then that; for though both of them aime at saluati∣on by Christ, yet it is in a different manner: for

1 That was obscure, consisting in rites and ceremonies, where by Christ was darkly perfigured: but this is more plaine and perpicuous, so that Gods mercy and goodnesse towards vs in his Sonne may more clearly and euidently be discerned in this one Sacrament, then it could by all their sacrifices. Then the bloud of beastes was shed in stead of Christs, but now hath he shed his owne bloud for vs.

Secondly, [unspec 2] that Testament was apropriated to a few; and did belong properly to the nation of the Iewes alone: and if any o∣ther nations would haue their part in it, they must vnite themselues vnto the Iewes: but this hath a larger extent, and pertaineth to all Gods elect throughout the whole world.

Thirdly that conueied vnto men a smaller measure of grace; [unspec 3] this offereth great plenty and store thereof.

Fourthly that was temporary and to endure but a while; [unspec 4] this is perpetuall, and shall last to the ende of the world: and thus much for the differences betwixt the old Testament and the new. Now in that our Sauiour saith: This is my bloud of the new Testament &c. the Doct. is that,

Faithfull communicants at the Lord table come not onely to be refreshed at a feast, [Doct. 9] but to be inriched by a legacy: Christs will and Testament being there confirmed vnto them.

The particular legacies with Christ Iesus hath bequeathed vnto them are specified in the Epistle to the Hebrewes: This is the Testament that I will make vnto them, after those daies, saith the Lord, I will put my lawes in their heart, and in their minds I will write them, And their sinnes and iniquities wil I remember no more. The substance of which couenant is this, that all their sinnes shall be forgiuen, and both the guilt, and punishment thereof wholy remoued: yea they shall not onely be iustified, but also

sanctified, the lawes of God and his promises shall be written in their minds, so that they shall haue the knowledge of them: and in their hearts, so that they shall haue the comfort and fee∣ling and fruition of them: they shall not onely haue interest in all Gods graces and blessings, but according to their neede shall haue the vse and enioyment thereof. And what treasures are comparable vnto these? if we should receiue many ten thou∣sand pounds at euery Sermon, and Sacrament, it were nothing to this legacy, which is sealed vnto vs in the Lords Supper: the worth whereof is so much the greater, by how much it hath more excellent appurtenances annexed vnto it beyond that which other Wils haue, for

First, when other legacies are paid, [unspec 1] they can be no more de∣manded: but this is still due vnto vs: it is as it were a continu∣all rent, and the more we receiue, the greater assurance haue we of a larger portion, both of grace and glory.

Secondly, [unspec 2] whereas when men haue bequeathed any thing vnto vs, we must stay for it, till their breath be out of their bo∣dies: here it is otherwise: when once we haue this Testament sealed vnto vs, we shall haue present participation of the things therein made sure vnto vs, because the Testatour is already deceased.

Thirdly, [unspec 3] whereas others leaue executors to performe their Wils, the Lord liueth for euer, so that he himselfe that made it, will also execute it: and therefore as it is called a Testament, so is it also elswhere tearmed a couenant: for the fulfilling whereof, the Lord hath entered into bonds, and pawned his word and promise, his truth and fidelity, his oath, yea him∣selfe, his nature, and all that he hath: so that it is impossible he should faile in performing the lest clause therof. The vse there∣of shall be.

First, for instruction, [Vse 1] that seeing there is such a rich treasure of∣fered vnto worthy receiuers of the Lords Supper, therefore we should not suffer any earthly commodities, as oxen, farmes, or the like, to keepe vs from the same.

Secondly, here is a comfort for Gods poore seruants: [Vse 2] albeit they haue but a small quantity of earthly things, seeing they haue such interest in Christ his Will, their state is happy: they

haue a faire liuing, and a goodly heritage, the Lord himselfe is their portion: and therefore though they haue not these out∣ward things themselues, yet seeing they haue the owner and giuer of them to bee theirs, they are, richly prouided for; Christ being theirs, all is theirs. And as in respect of themselues, so also of their children, this offereth them matter of consolation. Alas poore creatures (say many) we haue little or nothing to leaue them: but haue you procured them a lega∣cy in Christ his will? if you doe so, though you haue little, he hath much, and therefore neuer be afraid: they shall be suffici∣ently prouided for.

Thirdly, [Vse 3] by this point all such as haue bene Cōmunicans at the Lords table, may make triall of themselues, whether they haue bene worthy receiuers, or not? hath the Lord imparted his gra∣ces vnto them? haue they gotten assurance of the remission of their sinnes, and the power of the word in their hearts to quell the strength of their corruptions? &c. if they find this in them selues, they may be assured that the Lord hath graciously recei∣ued thē into his fauor: but if they find no increase of knowledge nor desire thereof: no vertue of Christ to crucifie their lusts, & to quicken them to good duties &c. they may as certainly con∣clude on the other side, that they came vnworthily and vnpre∣paredly, and therefore speede accordingly, being sent away altogether barren and empty. For concerning those that are within the couenant it is said: They shall teach no more euery man his neighbour, and euery man his brother, (saying) know the Lord (they were past that) for (saith the Lord) they shall all know me (in a competent measure) from the least of them, vnto the greatest.

The end of the tenth Sermon.

Notes

• The vertue of the Sacrament is from Gods owne hand. See the Ser∣mon on Iohn the 6.
• Iohn. 6.32.33.
• Iames 1.17.
• Matth. 3.11.
• 1 Cor. 3.6.
• 1 Cor. 10.
• Iohn. 17.
• Our vnion with Christ by the Sacrament.
• Luke 22.19. 1 Cor. 11.24. Luke 22.20,
• 1 Cor. 10.16,
• Why GOD made choise of bread.
• Reasons a∣gainst transub∣stantiation.
• Iohn. 6.32.
• 1 Cor. 10.
• Iohn. 6.55.56.
• Acts, 3, 21. Luke, 22, 29.
• Absurdities,
• Ester. 1:
• Cant. 5.1
• Christ maketh vs a sull meale.
• Isaiah. 25.6.
• Ester 1,
• Differences be∣twixt the old and new Coue¦nant.
• Faithfull com∣municants in∣riched.
• Hebr. 10.16.17
• Ier. 31.31.
• Luke. 14
• Ier. 31.34.