is offered up for us, to slay the power of sin, to deliver us from the danger thereof, and to give us example to die to sin in our lives. As the Jews did eat their Easter Lamb, and keep their feast in remembrance of the deliverance out of Egypt; even so let us keep our Easter feast in the thankful remembrance of Christ's benefits, which he hath plentifully wrought for us by his resurrection and passing to his Father, whereby we are deliverd from the captivity and thraldom of all our enemies. Let us in like manner pass over the affections of our old conversation, that we may be delivered from the bondage thereof, and rise with Christ. The Jews kept their feast in abstaining from leavened bread by the space of seven days. Let us Christian folk keep our holy-day in a spiritual manner; that is, in abstaining, not from material leavened bread, but from the old leaven of sin, the leaven of maliciousness and wickedness. Let us cast from us the leaven of corrupt doctrine, that will infect our souls. Let us keep our feast the whole term of our life, with eating the bread of pureness, of godly life, and truth of Christ's doctrine. Thus shall we declare that Christ's gifts and graces have their effect in us, and that we have the right belief and knowledge of his holy resurrec tion: where truly, if we apply our faith to the virtue thereof in our life, and conform us to the example and signification meant thereby, we shall be sure to rise hereafter to everlasting glory, by the goodness and mercy of our Lord Jesus Christ: to whom with the Father and the Holy Ghost be all glory, thanksgiving, and praise, in infinita seculorom secula. Amen.

Exod. vii.

The preaching of Christ's Resurrection is one grand mean of convicting the sinner, confirming the enlightened, and of comforting the believer in every season of distress. It is a doctrine of the utmost importance, to vindicate the prophetic office of Christ

HOM. XXVII.

On the Sacrament.

HOMILY XXVII.

Of the worthy receiving and reverent esteeming of the Sacrament of the Body and Blood of Christ.

THE great love of our Saviour Christ towards mankind, good Christian people, doth not only appear in that dear-bought benefit of our redemption and salvation by his death and passion, but also in that he so kindly provided, that the same most merciful work might be had in continual remembrance, to take some place in us, and not be frustrated of his end and purpose. For as tender parents are not content to procure for their children costly possessions and livelihood, but take order that the same may be conserved and come to their use; so our Lord and Saviour thought it not sufficient to purchase for us his Father's favour again, (which is that deep fountain of all goodness and eternal life) but also invented the ways most wisely, whereby they might redound to our commodity and profit. Amongst the which means is the public celebration of the memory of his precious death at the Lord's table. Which although it seem of small virtue to some, yet being rightly done by the faithful, it doth not only help their weakness (who by their poisoned nature are readier to remember injuries than benefits) but strengtheneth and comforteth their inward man with peace and gladness, and maketh them thankful to

establish the truth of the scriptures, and to prove the glorious effects of his death. The fact is therefore so fully evident, and the witnesses so credible and numerous, that no doubt can possibly arise in the mind of those who examine them carefully, and aré willing to know the truth.

their Redeemer, with diligent care and godly conversation. And as of old time God decreed his wondrous benefits of the deliverance of his people, to be kept in memory by the eating of the passover, with his rites and ceremonies; so our loving Saviour hath ordained and established the remembrance of his great mercy expressed in his passion, in the institution of his heavenly supper, where every one of us must be guests and not gazers, eaters and not lookers, feeding ourselves, and not hiring others to feed for us, that we may live by our own meat, and not to perish for hunger whilst other devour all. To this his commandment forceth us, saying, Do ye this, drink ye all of this.' To this his promise enticeth, This is my body, which is given for you; this is my blood, which is shed for you.' So then of necessity we must be ourselves partakers of this table, and not beholders of other: so we must address ourselves to frequent the same in reverent and comely manner, lest as physic provided for the body, being misused, more hurteth than profiteth: so this comfortable medicine of the soul undecently received tendeth to our greater harm and sorrow. And St. Paul saith, 'He that eateth and drinketh unworthily, eateth and drinketh his own damnation.' Wherefore, that it be not said to us, as it was to the guest of. that great supper, Friend, how camest thou in, not having the marriage-garment?' and that we may fruitfully use St. Paul's counsel, Let a man prove himself, and so eat of that bread, and drink of that cup; we must certainly know, that three things be requisite in him which would seemly, as becometh such high mysteries, resort to the Lord's table. That is, first, a right and worthy estimation and understanding of this mystery. Secondly, to come in a sure faith. And thirdly, to have newness or pureness of life to succeed the receiving of the same.

Exod. xii. Matt. xxvi. 1 Cor. xi. Luke xi. 1 Cor. vi. Matt. xxvi. 1 Cor. xi. Matt. xxii. 1 Cor. xi.

But, before all other things, this we must be sure of especially, that this supper be in such wise done and ministered, as our Lord and Saviour did, and commanded to be done, as his holy Apostles used it, and the good fathers in the primitive church frequented it. For (as that worthy man St. Ambrose saith) he is unworthy of the Lord, that otherwise doth celebrate that mystery, than it was delivered by him. Neither can he be so devout, that otherwise doth presume than it was given by the Author. We must then take beed, lest of the memory, it be made a sacrifice; lest, of a communion, it be made a private eating; lest of two parts, we have but one; lest, applying it for the dead, we lose the fruit that be alive. Let us rather in these matters follow the advice of Cyprian in the like cases; that is, cleave fast to the first beginning, hold fast the Lord's tradition, do that in the Lord's commemoration which he himself did, he himself commanded, and his Apostles confirmed. This caution or foresight if we use, then may we see those things that be requisite in the worthy receiver, whereof this was the first, that we have a right understanding of the thing itself. As concerning which thing, this we may assuredly persuade ourselves, that the ignorant man can neither worthily esteem nor effectually use those marvellous graces and benefits offered and exhibited in that supper; but either will lightly regard them, to no small offence, or utterly condemn them, to his utter destruction. So that by his negligence he deserveth the plagues of God to fall upon him, and by contempt he deserveth everlasting perdition. To avoid then these harms, use the advice of the Wise Man, who willeth thee, when thou sittest at an earthly king's table, to take diligent heed what things are set before thee. So now much more at the King of king's table, thou must carefully search and know what

Prov, xxiii.

dainties are provided for thy soul, whither thou art come, not to feed thy senses and belly to corruption, but thy inward man to immortality and life; nor to consider the earthly creatures which thou seest, but the heavenly graces which thy faith beholdeth. For this table is not, saith Chrysostom, for chattering jays, but for eagles, who fly thither where the dead body lieth. And if this advertisement of man cannot persuade us to resort to the Lord's table with understanding, see the counsel of God in the like matter, who charged his people to teach their posterity, not only the rites and ceremonies of the passover, but the cause and end thereof: whence we may learn, that both more perfect knowledge is required at this time at our hands, and that the ignorant cannot with fruit and profit exercise himself in the Lord's Sacraments.

But to come nigher to the matter: St. Paul blaming the Corinthians for the profaning of the Lord's Supper, concludeth that ignorance both of the thing itself, and the signification thereof, was the cause of their abuse: For they came thither unreverently, not discerning the Lord's body.' Ought not we then by the motion of the Wise Man, by the wisdom of God, by the fearful example of the Corinthians, to take advised heed, that we trust not ourselves to this table with rude and unreverent ignorance, the smart whereof Christ's church hath rued and lamented these many days and years? For what hath been the cause of the ruin of God's religion, but the ignorance hereof? What hath been the cause of this gross idolatry, but the ignorance hereof? What hath been the cause of this mummish massing, but the ignorance hereof? Yea, what hath been, and what is at this day the cause of this want of love and charity, but the ignorance hereof? Let us therefore so travel to understand the Lord's Supper, that we be no

Acts i.