world may witnesse with vs how slanderous the Papists are who charge vs to hold that there is nothing in our Sacrament but a bare piece of bread Rhem. Ann. in Jo. 6.58 say that our wine is but common wine For we doe confidently beleeue and constantly teach that the Sacrament doth as well consist of the body and bloud of Christ as it doth of bread and wine and that the one is receiued by the worthy Communicant as well as the other And albeit the substance of bread wine doe remaine in the Sacrament yet are they not esteemed of vs as common bread wine but being sanctified and set apart to a sacred vse are holy Though a Charter granted from the King in respect of the outward matter be onely inke and waxe and parchment yet in regard of that which is contained in it and conueyed by it we doe not call it a bare piece of parchment but by a more fit and worthy name we stile it The Kings Charter So albeit the Sacrament in regard of the outward elements is but bread and wine yet in regard of the inward grace conueyed and confirmed to vs by it we call it as there is iust cause the blessed Sacrament yea speaking sacramentally wee call it the body and bloud of Christ And if we differ from the Romanists concerning the manner of Christs presence let them not blame vs whilest they differ amongst themselues as touching that point And their contending for Transubstantiation might find somewhat the more fauour if they could shew what further benefit is receiued by the carnall eating of Christ then is by the spirituall seeing that many who thronged touched kissed him receiued no good thereby Againe 3. here the loue of Christ is manifested in that he findes nothing too deare for his Church no not himselfe who as he gaue himselfe to death for vs in his passion so hath he also giuen himselfe to vs in the Sacrament he dranke the bitter cup in the garden and tasted â—he gall and vineger vpon the Crosse but behold hee hath prepared a better cup for vs to taste of If God did shew kindnesse to Dauid in preparing a corporall table for him Psa 23.5 how much loue hath Christ shewed in preparing this spirituall table for vs Chrysost ad Pop. Antioch hom 60. Chrysostome saith notably Christ is not like a Mother which puts forth his child to nurse sed proprio sanguine nos pascit but feeds vs with his owne precious bloud Therefore I may say in admiration of this mercy with Bernard Vnde hâ—c Bernard do Caâ—a domi piâ—â—ime Iesu Whence is it O most holy Ioâ—teâ— that thou shouldest affâ—rd vs this fauour to giue vs thine owne body and bloud for the nourishment of our soules 1. Cor. 16.22 Surely of thy aboundant loue If therefore any one loue not the Lord Iesus Aâ—athema maranatha Let him be accuâ—sed Againe seeing we doe truely receiue Christ in the Sacrament hence our vnion with him is strengthened As he by our incarnation was made flesh of our flesh Heb. 2.6 and bone of our bones so by the blessed Sacrament we are made flesh of his flesh and bone of his bones Euery sonne of Adam hath his portion in that naturall vnion but onely the Sonnes of God are partakers of this spirituall T is true that we are vnited to Christ by the preaching of the Word but the especiall confirmation of that vnion is by participation of the Sacrament For thereby Christ is so made ours that he dwells in vs. That we may be ingrafted into Christ we must haue Faith through the Gospell but that like good Cions we may abide in him Ioh. 15.5 and bring forth much fruit the Sacrament is very necessary St. Paul calls this our vnion with Christ a great mystery Eph. 5.32 and I may call it a gracious mystery For hereby wee haue satisfied the iustice of God in Christ our head hereby we receiue the influence of grace from Christ as the body receiues sense and motion from the head Cyril in Iob 13. ca. 10. Nos vitam habemus ab hac Vite wee haue life from this vine as Cyril saith Hereby we haue an interest in all comforts both corporall and spirituall 1. Cor. 3.22 VVhether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come euen all are ours because we are Christs Yea this our present vnion with Christ in the Kingdome of Grace yeelds full assurance of our future vnion with him in the Kingdome of glory according to his heauenly petitions in the seuenteenth of Iohn where he first prayes that all the faithfull may be one with him and the Father Io. 17.21 and presently after Father Vers 24. â— I will that they which thou hast giuen me bee with me where I am that they may behold my glory So that now by the Sacrament wee behold Christ as in a myrror but hereafter we shall see him face to face now hee feedes our soules with his body and bloud but then shall hee beautifie both soule and body with endlesse glory Againe seeing that Christ Iesus is offred in the blessed Sacrament to be the food of our soules those are iustly reproued who being graciously inuited refuse to come to so blessed a banquet VVisedome Pro. 9.1 saith Salomon hath builded her a house she hath killed her fatlings mingled her wine and prepared her table behold her dainty and diligent preparation Yet cannot the same preuaile with many Mat. 22.5 but as they in the Gospell being bid to the marriage made light of it absented and excused themselues one by his Farme another by his Oxen and another by his marriage so doe many esteeme too meanely of this heauely Feast and haue their seuerall excuses one wants leasure another wants cloehes another wants charity and I may say they all want grace Hast thou leasure to fill thy body euery day and wantest thou leasure to feede thy soule Our Sauiour giues thee better counsell Labour not for the meat that perisheth Ioh. 6.27 but for the meate that indureth to eternall life It is not the outward apparell but the inward ornaments that must make thee gracious in the sight of God Here is the best garment if thou wilt put it on Ro. 13.14 euen the Lord Iesus Art thou not in charity wilt thou by cherishing a froward spirit depriue thy selfe of this sweet comfort who doe not pitty the folly of little childâ—n that for curst stomacke refuse their meate but how much more are those to be pittied whose vncharitable disposition depriues them of the Food of their soules in the meane time how canst thou who art vncharitable pray Ad â—aâ— Aâ—t hâ—ntâ—â— in epist ad Ephâ—s ho. 3. For as Chrysostome saith Non es commuâ—ione dignus ergo nec oraâ—ione If thou bee not fit to
to mee a sinner And if our hearts cannot in the meditation of these things be touched with remorse the earth which trembled the rockes which rented the graues which opened shall one day rise vp in iudgement against vs. Againe the meditations of these things may bee a notable meanes to stirre vs vp to thankefull obedience Christ hath shewed the greatest loue that may bee in dying for vs. For greater loue can no man shew then to lay downe his life for his friends Ioh. 15.13 Yet I may say with Bernard Bern. de passi Dom. Etiam tu Domine maiorem habuisti O blessed Lord thou hast had greater for thou hast layd downe thy life for thine enemies Therefore should euery one that lookes for an interest in this extraordinary fauor say with the Kingly Prophet My soule praise thou the Lord Psal 103.1 and all that is within me praise his holy name Let all that is within me and without mee magnifie him for his mercies let all that I haue and am be deuoted to his seruice As Christ hath thought nothing too deare for vs no not his bloud his life as hee hath thought no paines too great not his bloudy agony his torments on the Crosse so let vs thinke all the cost wee can expend and all the paines we can take exceedingly too little to bee employed in his seruice Againe here is matter of much comfort Let no man think it strange that these contrarie streames of ioy and sorrow should arise both out of one fountaine For wee must come to the Sacraments Mat. 28.8 as the Maries came from the Sepulchre with feare and much ioy As wee must sorrow that our sinnes were the cause of Christs death so must wee reioyce that Christs death is the meanes to eternall life Hence we obtain victorie ouer Satan 1. Cor. 15.57 Heb. 2.14.15 Heb. 9.17 death and hell Hence wee haue tendred to God full satisfaction for our sinnes Hence wee haue an interest in the legacy of eternall life and for pledge of this legacie wee haue the blessed Sacrament Here is soueraigne plaister for euerie penitent heart Esa 53.5 Hee was wounded for our iniquities hee was smitten for our transgressions the chastisement of our peace was vpon him and by his stripes we are healed As Saint Paul saith 2. Cor. 8.9 Christ was poore that wee might be rich So I may say He was humbled that wee might be exalted hee was disgraced that wee might be honoured he was wounded that we might be healed he was condemned that we might be acquited he ware a crown of thornes that wee might haue a Crowne of glory hee complained that he was forsaken that we might be assured our God will neuer forsake vs he was numbred among the wicked that wee might enioy the society of Saints Angels for euer Therefore my brethren let this bee the solace of your soules and the ioy of your hearts against all the afflictions of this life the terrors of death and the torments of hell THE SIXT Sermon The danger of vnworthy receiuing of the Sacrament 1. COR. 11. v. 27 28 29. Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall be guilty of the Body and bloud of the Lord c. WHen I first began to handle this Scripture I shewed that it containes three principall points 1. The time of Instirution 2. The Causes of constitution 3. The care that is to be had for the due celebration of the Sacrament The two former I haue handled and now the third remaines to bee considered in these words VVherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall be guilty of the body and bloud of the Lord c. Wherein the Apostle sheweth 2. things 1. The danger of vnworthy receiuing 2. The meanes to preuent this danger The danger is great in a twofold respect First he that receiues the Sacrament vnworthily sinnes hainously against our Sauiour for he is guilty of the body and bloud of the Lord. Secondly hee sins fearefully against his owne soule for hee eateth and drinketh his owne damnation Now to auoyd this Scylla and Charybdis of iniury to Christ and misery to our owne soules this is the meanes Let a man examine himselfe The Prophet Dauid in the fifteenth Psalme propounds this question Lord Psa 55.1 who shall dwell in thy Tabernacles who shall rest vpon thy holy mountaine Hauing handled the doctrine of the Sacrament this question is very necessary Lord who shall be admitted to thy Table who shall be partakers of thy blessed body bloud Aug. in Ioh. tract 62. For as St. Austin saith We must as well consider who may receiue as what is to be receiued As the Oracle from heauen answers to the Prophets demand Hee that walketh vprightly and worketh righteousnesse c. So the Apostle here doth satisfie my question shewing that he only who receiues it worthily For he that receiues it vnworthily shall be guiltie of the bodie and bloud of Christ From whence I obserue that the Sacrament is no banquet for wicked and vnworthy receiuers As a stranger to the Common-wealth of Israel might not eat the holy things in the time of the Law Leui. 22.10 so a stranger from the life of God may not taste of the holy Sacrament in the time of the Gospell The Lord was strict concerning them who were to appeare before him at Mount Sinai as wee read in the ninteenth of Exodus Exo. 19.13 in so much that if a beast did touch the mountaine hee must be stoned to death And shall not those who dare approach into Christs presence and come to his Table with beastly affections be lyable to his iudgements Yes surely 1. Reg. 5.51 As Salomon said of Adoniah If he shew himselfe a worthy man there shall not a haire of him fall to the earth but if wickednesse be found in him though he take hold of the hornes of the Altar he shall die So he that comes worthily to the blessed Sacrament shall bee free from danger nay hee shall finde much comfort but if he come wickedly and vnworthily his soule shall surely smart for it Mar. 14.15 The Chamber was trimmed wherein the Passeouer was celebrated and the Supper instituted and so should the chamber of euery Christian soule be cleansed from profanenesse and adorned with grace that is to receiue Christ Iesus in the Sacrament Ioh. 14.2.4 The Disciples feete were washed before they did partake of the Supper doth not that call for a cleansing of our hearts before we communicate It is very remarkeable that when Christ did institute the Eucharist hee admitted onely the eleuen Disciples For I confidently hold that wicked Iudas was sent away packing with a Quod facis fac citò what thou dost Ioh. 13.27 Hilar. de Tri. lib. 8. doe quickly Neither are there wanting amongst the Fathers and Schoolemen
is the Lords anointed is a sinne in the highest degree O what a heynous sin it is then to offer violence and as much as in vs lyes to strike and wound the Son of God Reu. 19.16 1 Cor. 2.8 the King of kings and the Lord of glory To be guilty of the death and sheading of the bloud of any innocent man is a fearefull sinne and this made Dauid cry out in the bitternes of his soule Psa 51.14 Deliuer mee from bloud-guiltinesse O God Oh how fearefull is it then to be guilty of the body bloud of Christ Yea the iniury and indignity is greater then is obuious to euery eye if wee consider the double vnion in Christ not onely the two substances the body the soule but the two natures the diuine and humane Whose heart is not moued with indignation against the Iewes when he heares or reades their villanies and violence done to our blessed Sauiour But take heed saith Chrysostome Chrys ad pop Ant. hom 60 lest thou be guiltie in the like kind by vnworthy receiuing of the blessed Sacrament Hee that defiles the Kings garment and he that teares it offend both alike the Iewes did teare it thou defilest it here indeed are diuersa peccata Chry. hom 41 in Joh. but par contumelia some difference in the sinne no difference in the disgrace Ioseph and Nicodemus their pious deuotion in begging and embalming the body of Christ is worthily recorded and commended to all generations Mary Magdalen Iohn 19.38.40 by bestowing that boxe of precious oyntment vpon his holy head hath gained to her selfe endlesse honour in stead of her former infamy in somuch that Wheresoeuer the Gospell shall bee preached in the whole world Mat. 26.7 that her reuerend and religious act shall bee spoken of for a memoriall of her Beloued if we receiue the Sacrament vnworthily oh wretched men that we are For we ioyne with Judas and the Iewes being guilty of the body and bloud of Christ but if we receiue it worthily how happy are wee For we communicate with honorable Ioseph and penitent Mary Magdalen our memories shall be blessed and our soules receiue vnspeakeable comfort The next danger which is also a consequence vpon the former is this Hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation It is indeed an ineuitable consequence For he that is guilty of the body and bloud of Christ how can hee but incurre the danger of condemnation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would qualifie as though it did import onely some temporall punishment but that acception is too short For as the word is more large in signification so the dependance it hath vpon a heynous sinne must needs imply a correspondent iudgement And so indeed it doth import not onely a temporall punishment but also eternall condemnation both of soule and body And reason Heb. 20-28 29. for if he that despised Moses Law dyed without mercie vnder two or three witnesses of how much sorer punishment shall hee be worthy which treadeth vnder foote the Sonne of God counteth the bloud of the new Testament as an vnholy thing and so despites the Spirit of grace This is a fearefull thing to be in the state of the damned and is not therefore to be passed ouer slightly Our blessed Sauiour comparâ—s a damned soule to an offender bound hand and foot and cast into some wofull prison where there is nothing but wayling weeping Mat. 22.13 and gnashing of teeth And surely the comparison is good if we consider the nature and adiuncts of the place For the place is a place of maruailous horror being as it were a dungeon of compacted darknesse Iude v. 13. Reu. 21.8 and a Lake that burnes with fire and brimstone The company there are wofull soules and wretched hellish spirits powring forth nothing but woes execrations vpon themselues There is the worme of conscience gnawing the soule there is the mercilesse fire tormenting the body Will you haue a resemblance of the darknesse of Hell Thinke vpon the palpable darkenesse of Egypt Exo. 10.22 Will you behold an Idea of that vlolent fire Meditate vpon the hote Fornace prepared by Nabuchadnezer for Shadrach Dan. 3.19 Mishach and Abednego Will you view the dolefull state of the Damned Looke vpon Diues tormented in those cruell flames of fire Luk. 16.24 and not afforded one droppe of water to coole his tongue Yea suppose you saw one vpon some tortouring rack with a greedy Vultur euer gryping at his heart and yet consider that all these come too short to set forth the dolefull condition of the damned No tongue is able to expresse no heart is able to conceiue the woe and miseries the tormented soule is subiect to in hell which are as endlesse as easelesse But these things I doe onely touch in briefe In my threefold Resolution hauing else-where handled them more largely And here by the way I obserue the forme of the Apostles phrase He that eateth and drinketh vnworthily eateth and drinketh his owne damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the new translation hath it both more literally and more significantly eateth and drinketh damnation to himselfe In wich St. Paul doth so appropriate the danger to the particular Communicant that hee seemes to exclude any other And indeed to hold that the Sacraments are polluted or profaned to the worthy Communicant by the vnworthy receiuer is an absurd conceit Gala. 6.5 Ezech. 28. For euery man must beare his owne burthen and the soule that sinneth must dye the death Yea it is a very vncharitable error For what comfort could any man haue in receiuing the Sacrament if this conceit were currant Were a man neuer so well prepared himselfe yet not knowing how the case stands with others it must needes make him come with more doubting concerning others then hee could haue comfort in himselfe But leauing this erronious opinion which hath come in the way like the body of Amasa â— Sam. 20.12 I come to the reasons why the vnworthy receiuing of the Sacrament becomes so dangerous The Rhemists do giue this for a reason Rhem. Anno. in hunc locuÌ„ namely because Christ is locally present receiued by the wicked For say they They could not bee guilty of that which they receiue not And it cannot be so heynous an offence to receiue a piece of bread or a cup of wine c. And this they call an inuincible proofe of the reall presence 1. Reg. â—0 11 But let not him that puts on his Armor boast like him that puts it off This Romish Argument is like the Spanish Armado 1588. which they called the Inuincible Nauy Thus mens conceits make those things seeme which are not So the Philistims thought their Champion Goliah an inuincible Combatant which caused them to insult but as Goliah brought with him a sword to strike off his owne
bee spilt then offer the bloud of Christ to a profane receiuer Againe 2. Seeing the vnworthy receiuing is so dangerous the same may stand vp like the Angell with the flaming sword Gen. 3.24 to keepe Adam from eating of the tree of life It may cause euery one to tremble who offers to come to the Table of the Lord with vnwasht hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Illoâ—a Consci Cyprian I meane with a foule conscience Those that come with hearts full of profanenes heads full of vngodly imaginations and hands defiled with wicked actions how vnworthy are they to be admitted to this blessed Banquet As Iehu said to Iehoram 2. Reg. 9. What hast thou to doe with peace so I may say What haue these to do with the SacrameÌ„t Indeed the Sacrament is a robe to couer the penitent sinner but not a cloake to a wicked profaner of it to such a one it is like the forbidden fruit of Paradise Genes 3. the bane of the eater and like a faire bait swallowed with a deadly hooke the death of the receiuer Who being guilty would drinke of that cursed water Num. 5.22 which made the thigh to rot and belly to swell And who being guilty of grosse sinnes will dare without repentance to take that Sacrament which shall make him guilty of the body and bloud of Christ and become an occasion of his condemnation Who doth not condemne and condole the Iewes for that fearefull execration His bloud be vpon vs and our children Behold hee that receiues vnworthily the bloud of Christ is vpon him to his vtter destruction It is a pittifull thing when that curse befalls any Psal 69.22 Let their Table bee made a snare But that this holy Table should be made a snare to a Christian soule 't is very lamentable Reu. 1.7 It is said in the first of the Reuelation That euery eye shall see him euen them that haue pierced him Not onely Iudas that betrayed him Pilate that condemned him and the Souldiers that crucified him must appeare before him and come to their arraignment but also euery one who by vnworthy receiuing hath made himselfe guilty of the body and bloud of Christ must receiue his fearefull doome Mat. 26.24 Our Sauiour said of Iudas It had beene good for him if hee had neuer beene borne and I may say of such It had beene better for them that they had neuer beene partakers of the holy Sacrament for alas they haue eaten and drunken their owne damnation better had it beene for such to haue eaten some venemous thing or to haue drunke some deadly poyson for that had onely beene the death of the body but they by eating and drinking the Sacrament vnworthily haue damned and destroyed both soule body for euer Lastly this danger may admonish euery Christian to endeuour with all care and diligence to come worthily to the Sacrament Aug. ep 118. For as Manna was to euery mans taste according to his will so is the Sacrament to euery one according to his worthinesse Alas it will not bee enough to say to our Sauiour with them in the Gospell Luk. 13.26 VVe haue eaten drunke in thy company wee haue beene admitted to thy Table But wee must see that we come thither as we should For as the body abounding with euill humors the corporall food doth rather hurt then nourish it Chrys de prodit Iudae So the soule being fraught with vices this heauenly food doth rather kill then comfort it People will bee vnwilling that men should see them come to the Lords Table with foule hands and should they not be more carefull that God do not see them come with foule hearts A man would be loth to let a spake of fire all into a chest that hath rich costly clothes in it so should euery one bee loth that any sparke of corruption should enter into his heart when he is to receiue the body bloud of Christ The Communicants Ambr. de fac li. 5. cap. 3. as St. Ambrose saith must be familia candidata For as none vncircumcised was admitted to the Passeouer Exo. 12.44 so none of vncircumcised hearts should be partakers of the Lords Supper Augustin Hee must be of the body of Christ that eates the body of Christ Adam in his state of integrity had free liberty to take taste of all the trees of the Garden one onely excepted but after his transgression hee was iustly restrained So doth the Lord Iesus admit vs to his Table if we come worthily otherwise wee are no welcome guests vnto him Therefore as it was said to Moses Exod. 3.5 Put off the shooes for the place where thou standest is holy ground So let vs put off the shooes of our corruptions and then we may with comfort approach vnto the Table of the Lord. But here it may be iustly questioned Can any one be worthy of the Sacrament it being of such excellencie as hath beene shewed For answere whereunto we must consider that there is a two-fold worthinesse the one in act the other in acceptation The worthinesse in Act requires a proportionable correspondence betweene the Sacrament and the Communicant But this worthinesse I hope no man is so ignorant to hold so impudent to plead For as Origen saith euery one must say with the Centurion in this case Lord Origen hom 8 in diuers Mat 8.8 I am not worthy that thou shouldest come vnder my roofe And we doe truely acknowledge that wee are not worthy to gather vp the crums vnder the Lords Table In the CoÌ„munion booke The worthinesse in acceptation is when God in mercy without desert on our behalfe doth count vs worthy as it is in the 21. of Luke Luk. 21.35 Pray that you may be counted worthy to escape all these things And this must be our worthinesse when vvee come to the Table of the Lord. Now this gracious acceptation of Almighty GOD though it doe not challenge an absolute worthinesse yet doth it require a certaine fitnesse which in some degree we call a worthinesse And so also the word imports For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some-times signifieth meet or fit Rom. 16.2 1. Cor. 16.4 Col. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as meate is though it be dâ—gnum in the vulgar Latin 2. Thes 1.3 Bellar. de Euchar l 4 c. 18 as we fitly translate it in diuers places Yea the Rhemists though they make themselues slaues to the vulgar Latine yet in the second Epistle to the Thessalonians they haue so translated it Now what it is that makes a man fit or vnfit is duly to be considered Bellarmine labours to proue that no man is fit for the Sacrament but he onely who is free from the trouble or touch of conscience for any mortall sinne So that hee will haue onely those that are whole to come to the
head so do the Rhemists bring forth that for a weapon of defence which indeed cuts the throat of their owne cause For if a man that eatâ—s the Sacrament vnworthily eate and drinke his owne damnation it followeth necessarily that he doth not receiue Christ which if he did then must Christ by his Spirit dwell in him 1. Ioh. 6.56 Rom 8.9 consequently being Christs he must needs be partaker of eternall saluation Saint Iohn saith Ioh. 1.12 As many as receiued him to them hee gaue power to be the sonnes of God and our Sauiour saith Hee that eateth my flesh Ioh. 6.54 and drinketh my bloud hath life euerlasting But was it euer heard or read that a man should be condemned by receiuing Christ No surely but as this is the condemnation of the world Iohn 3.19 that light came into the world and men loued darkenesse rather then light so this is the condemnation of the vnworthy receiuer that Christ the life and light of the world being offered to him he doth not receiue him The true reason why the Sacrament becomes so dangerous to the vnworthy Communicant is that which hath beene before obserued namely because Christ in respect of the institution is the Author in respect of sacramentall relation the matter in regard of the shewing of his death and Passion the end of the Sacrament Which answers that silly cauill It cannot be so heynous to eate a piece of bread Who would thinke it should bee such a heynous offence to eate an Apple as that it should be the condemnation of the whole World Gen. 3. Rom. 5.12 And if Adams disobedience therein could procure condemnation to many who doubts but an vnworthy Receiuer of Bread and Wine may iustly draw downe condemnation vpon one especially if wee consider that these elements are ordained for such a sacred vse Doth not a man become a Traytor and worthy of death by clipping the Kings coyne and offring contumely to the Broad seale vpon which the Kings image is stamped though he touch not his person And may not an vnworthy râ—ceiuer become a Traytor to Christ and bee worthy of eternall death for profaning the blessed Sacrament which is a liuely representation of his presence and a seale whereupon his death and Passion is so stamped without any carnall presence or touching of his body And if you marke the connexion of the Apostles words you shall see most euidently that this is the reason of the danger For whereas he before he had spoken of the finall cause of the Sacrament you shew the Lords death till he come hee infâ—rres these words immediatly by way of illation Therefore whosoeuer shall eate this bread or drinke this cup vnworthily shall bâ—e guilty of the body and bloud of Christ Againe it is very obseruable how it hath pleaseth God to open the Apostles mouth to stop the mouthes of the Rhemists For hee saith not Whosoeuer eateth this body and drinketh this bloud which had beene very materiall to set forth such a mighty danger by so waighty a reason but VVhosoeuer eateth this bread and drinketh this cup vnworthily shall bee guilty of the body and bloud of Christ Hereunto it may be obiected We doe not read that the Word of God being peruerted or abused doth incurre such danger or draw downe such iudgements how comes it then to passe that the Sacrament being profaned should bee so dangerous except wee admit a reall presence To which I answer First that albeit such dangers are not mentioned in these expresse tearmes Prou. 1.24.26 2. Cor. 2.16 Act. 13.46 yet are they obuious and euident in many places of Scripture And secondly that the abuse of this Sacrament is more heynous and dangerous then the abuse of the Word it is no maruell in regard that Christ is herein offered more plainly applyed more particularly and exhibited more firmely He is offered more plainely for diuers senses are made as so many windowes to conuey this sauing grace into our soules He is applyed more particularly for whereas the Gospell is the Will and Tâ—stament of Iesus Christ the Sacrament is as it were a particular transcribing of euery mans legacie and giuing it into his hands He is exhibited more firmely in that the Sacrament being a seale of the Couenant of Grace it confirmes vnto vs our immortall inheritance So that albeit we doe daily eate the flesh of Christ Non solum in mysterio sed etiam inscripturae lectione Hier. in Eccl. lib. 3. Aug de verb. dom ser 33. Ipsam caenam fide quotidie maÌ„ducamus and drinke his bloud not onely in the Sacrament but also in reading of the sacred Scriptures as Saint Hierome saith yea though we daily in some sort eate the Supper it selfe by Faith as S. Austen saith yet forasmuch as we doe feed vpon Christ by receiuing the Sacrament in a more excellent and extraordinary manner it is no maruell though the abuse of that heauenly mystery be esteemed a more heynous sinne and incurre a more fearefull dangâ—r Seeing now the vnworthy receiuing of the Sacrament is so dangerous the due consideration thereof yeelds direction to the Minister terror to the profane receiuer and admonition to euery Communicant First it yeelds direction to the Minister that he admit none to the Sacrament whom hee knowes to be vnworthy St. Paul speaking of the Incestuous Corinthian exhorts Purge out the olde leauen 1. Cor. 5.7 that you may be a new lumpe And the Ministers of Christ must be like the Porter which Iehoiada set by the gates of the house of the Lord 2. Chro. 23.19 that none that was vncleane in any thing should enter in For the Lord hath made them as watchmen to see that no profane person or those that are polluted with grosse sinnes be admitted to the Lords Table They must endeuor to sanctifie the Communicants when they come to the Sacrament as Iob did his sonnes when hee offered his sacrifice Iob 1.5 They must prepare them for the Supper 2. Chr. 35.6 as Iosiah required the Priests to prepare the people for the Passeouer But if there be any that will not be reclaimed and reformed then must they separate the precious from the vile Ier. 15.19 and repell the wicked and vnworthy from the Communion according to the commandement of God and the Canons of the Church And great reason Canon 26. For it is not meet to take the childrens bread and giue it vnto dogs Mat. 15.26 Mat. 7.6 And why alas should the Minister of Christ incurre the Lords displeasure by being partaker of other mens sinnes 1. Tim. 5.22 Si indignè accedat prohibe Chrys ad pop Ant. hem 60 That is a notable exhortation of Chrysostomes Be he whosoeuer though he were a magistrate in eminent place a Captaine or a crowned King if he come vnworthily repell him And a worthy resolution of that Father who said Hee would rather suffer his owne bloud to
THE HEAVENLY BANQVET OR THE DOCTRINE of the Lords Supper set forth in seuen Sermons With two Prayers before and after the receiuing And a Iustification of Kneeling in the act of Receiuing By Iohn Denison Doctor of Diuinity The Second Impression Iohn 6.54 Whosoeuer eateth my Flesh and drinketh my Blood hath eternall Life LONDON Printed by E. A. for Robert Allot and are to bee sold within the Turning-Stile in Holborne 1631. The doctrine of the Sacrament is here set forth in three especiall heads 1. By the time of Institution which was Jn the night that Christ was betrayed 2. By the causes of constitution and they are foure Namely 1. The Efficient cause or Author The Lord Iesus Vers 23. 2. The materiall which is twofold 1. Outward visible Namely 1. Bread and Wine Vers 23.25 2. Inward and inuisible to wit 2. The Body and Blood of Christ Vers 24.25 3. The formal cause consisting of the Actions 1. Of the minister and they are fiue 1. The taking 2. The blessing 3. The breaking 4. The giuing 5. The shewing the vse of the elements Vers 24.26 2. Of the people and they are two 1. The taking of the Sacrament 2. The eating and drinking of it Vers 24.26 With the spirituall application 4. The finall cause which is set forth First in generall Doe this in remembrance of me Vers 24.25 Secondly in particular You shew the Lords death till he come Vers 26. 3. By the care that is to bee had for the due celebration which is to be considered two wayes 1. First in the danger of vnworthy receiuing Vers 27.29 set forth 1. By the greatnes of the sinne He is guilty of the body and blood of Christ 2. By a dreadfull consequent Hee eateth and drinketh his owne damnation 2. In the meanes to preuent the danger Let euery one examine himselfe Vers 28. Place this before Folio 1. TO THE RIGHT Honourable GEORGE Marquis of Buckingham Viscount Villiers Baron of Waddon Master of his Maiesties Horse and one of the Gentlemen of his Highnesse Royall Bed-chamber Knight of the most Noble Order of the Garter and of his most Honourable Priuy Councell Right Honourable IT is like that in the divulging and dedicating of these Papers I shall meete with a double censure One in that I doe so suddainely follow two such worthy Lights Episc Roffens Cestrens as haue lately gone before me in this subiect Another in that J presume to present the same to One so eminent But for answer to the former First the principall of my taske is matter positiue and the controuersie about Kneeling is handled but breuiter and obiter yet I hope sufficiently to giue satisfaction to a peaceable spirit And that which may seeme my preiudice I esteeme my aduantage For had I gone before them my lot might haue beene like the Day-starre which is obscured by the succeeding Sunne whereas a small Starre shines in the Euening Againe that J may continue my Metaphor Hee that made the two greater Lights made also the Stars Gen. 1.16 and the Starres haue their influences yea Iob 38.31 the Starres fought against Sisera Iudg. 5.20 Had I no other Apologie I hold it fit to shew my conformitie and therein my dutie to the Church and the blessed nursing Father thereof For as I would not bee like violent Euripus P. Mela. lib. 2. which is ready to tosse ouer all that comes into it so would I not be like the Riuer Arar Caesar Caâ—â— de bel Gal. lib. 1. whose current is so slow that a quicke eye cannot discerne which way it runnes Neither is my presumption in this my Dedication altogether without excuse For as the ancient interest I once had in the fauour of that worthy Knight your Lordships Father my much-honoured Friend some-what imboldens mee So the interest that the Church hath in your Honour and the neede shee hath of your assistance for procuring her peace and vnity doeth very much excite and encourage me in this my enterprise If a Reuerend Bishop Episcop Cestren who hath in some sort power coactiue did lately craue it at your Lordships hands much more may J who haue onely meanes perswasiue Persuadere quis aliquid potest inuito Pacian Epist ad Sympron Biblio patr For who can perswade him that will not be perswaded saith Pacianus The GOD of Heauen who hath made you gracious with a King of admirable endowments multiply his blessings vpon your Honour that you may increase in grace and fauour with God and man Your Honours humbly deuoted IOHN DENISON To the Reader Christian Reader THese amongst other papers which haue layne long by me I had long since destinated to priuatenesse and silence But such hath bene the importunity of friends that I haue at last beene ouer-ruled for publishing of them If in this discoutse vpon the Sacrament thou finde that which may helpe to build thee vp in Christ which is indeed my hope and desire imbrace it and make vse of it And when thou commest to the matter of kneeling at the Communion take heed I seriously intreat thee of rashnesse wilfulnesse partiall and personall respect of men contrary minded For hence it is that some cannot indure euen to looke vpon those things which may draw them from error and direct them in the way of Truth This thou wilt account wilfulnesse and obstinacy in the Papist And I am sure it is against the Apostles precept Try all things hold that which is good I call the searcher of all hearts to witnes that in the handling of these things I haue dealt faithfully and with a good conscience which wishing thee also to doe in reading of them I commend thee to God and to the word of his grace who is able to build further and to giue thee an inheritance with all those that are sanctified A briefe and necessary Table containing the effect of the whole Booke following 1. THE time of Institution and the Efficient cause page 1 2. The Externall matter of the Sacrament page 43 3. The Inuisible matter of the Sacrament page 77 4. The Forme of the Sacrament page 109 5. The finall Cause or End of the Sacrament page 149 6. The danger of vnworthy receiuing of the Sacrament page 197 7. The meanes to auoyde the danger of vnworthy Communicating page 237 8. A Iustification of the gesture of Kneeling in the act of receiuing the Sacrament page 293 The seuerall Texts of the Sermons following 1. Corinth 12.23 29. Vers 23. I haue receiued of the Lord that which I also haue deliuered vnto you to wit that the Lord Iesus in the night that he was betrayed tooke Bread 24. And when hee had giuen thankes hee brake it and said Take eate this is my Body which is broken for you this doe yee in remembrance of mee 25. After the same manner also he tooke the Cup when he had supped saying This Cup is the new Testament in my Blood
this doe as oft as yee drinke it in remembrance of me 26. For as often as yee shall eate this Bread and drinke this Cup yee shew the Lords death till he come 27. Wherefore whosoeuer shall eate this Bread and drinke this Cup of the Lord vnworthily shall be guilty of the Body and Blood of the Lord. 28. Let euery man therefore examine himselfe and so let him eate of this Bread and drinke of this Cup. 29. For he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords Body THE FIRST Sermon The time of Institution and the Efficient cause 1. COR. 11. ver 23. For I haue receiued of the Lord c. AS St. 1. Cor. 10.3 Paul in the former Chapter doth compare the Sacrament of Baptisme to the red Sea So doth Chrysostome compare the Sacrament of the Lords Supper Chrys in Psa 113. and that very fitly For as the red Sea was alijs sepulchrum alijs vehiculum to the one a sepulcher to swallow them to the other a Chariot to carry them safely from the face and fury of their enemies so the blessed Sacrament is the bread of life and as a sanctuary of comfort to a sanctified heart but to the wicked and profane it is the bane of their soules and a gulfe of eternall perdition Now what more lamentable then that Gods holy ordinance prouided for the blisse should turne to the bane of his people Yet what more ordinary And thus the Apostle findes that the Sacrament was to the Corinthians who by their vnworthy receiuing depriued themselues of spirituall comfort drew down vpon them temporall iudgements The abuses of which people he labors to reforme and to that end sets downe the diuine frame of that heauenly structure drawne by the hand of Christ himselfe and that necessarily For as he that will either direct his own worke or correct anothers exactly must propound vnto himselfe a perfect patterne so the blessed Apostle doth take a perfect patterne and platforme of our Sauiour Christ as Moses did his patterne of the Arke and Tabernacle from almighty God Exod. 25.9 He comes like Pythagoras scholler with his ipsi dixit His Office is for searching for prophaners and abusers of the blessed Sacrament therefore he comes with the ayde of authority and brings his warrant with him saying I haue receiued from the Lord that which I haue deliuered vnto you It fares with men in their errors as with those that are sicke or asleepe the one cannot abide to be touched the other to be awaked Reproofe hardly findes acceptance except it be backed with authority and he that will reforme abuses must build vpō a sure ground What better warrant then from the Lord What sounder direction then the example of Iesus Christ What greater authority then from the King of Kings Now with these the Apostle is furnished and for the ground of reformation hee layes downe our Sauiours Institution In prosecuting whereof hee shewes himselfe to haue beene brought vp at the feet of Gamaliel and a worthy proficient in the Schoole of Christ so exactly and diuinely doth he handle this sacred mystery The time of Institution The first consideration that occurs in this discourse is the circumstance of Time when Christ did institute the Sacrament And that is in the night that he was betraied It oft-times come to passe that in humane discourses wise men do let fall fruitlesse and impertinent obseruations but behold there was neuer word spoken nor worke wrought by Christ which the sacred pen-men his Secretaries haue recorded but the same is worthy to be written with the pen of a Diamond and to be had in euerlasting remembrance For as the Word of God is excellent Psal 12.6 like gold seuen times refined so is it in all the parts thereof of singular vse according to that in the fifteenth to the Romans Rom. 15.4 Whatsoeuer was written aforetime was written for our learning that we through patience and comfort of the Scriptures might haue hope so surely the due consideration of this circumstance of time will minister vnto vs much matter of instruction comfort Chrysostome demands Vt supra modum compungeret Chrys in 1. Cor. hom 27. Why doth the Apostle call to minde that time that night that treason and answers That the consideration thereof might thorowly pierce our hearts That was a dolefull night to the Aegyptians Exo. 12.19 20. wherein the first borne of euery family dyed But oh how dolefull was this night Col. 1.15 Ioh. 1.14 Col. 1.13 wherein the first-borne of euery creature the onely begotten Sonne of God and the Sonne of his loue was betrayed When the Lord of glory whose life was more worth thē the liues of a thousand Aegyptians as the people spake of Dauid yea more worthy then the liues of the whole world was despightly apprehended 2. Sam. 18.3 When the women of Ierusalem saw our Sauiour led to his Passion they were moued with compassion Luk. 23.27 wept for him And can we thinke vpō the sorrows of that night without compassion towards him and compunction in our owne hearts for our sinnes which were the especial traitors that deliuered him into the hands of his enemies Iobs desolate estate wrung from him a vehement malediction vpon the night of his birth Iob 3.6 7. Let darkenesse possesse that night yea desolate be that night and no ioy be in it Certainely my brethren such a one was this night it was a darke a desolate a dolefull night not admitting the mixture of any ioy when the Shepheard was smitten and the sheepe were scattered Psal 6.6 Dauids night was dolefull wen he caused his bed to swim watered his couch with his teares most dolefull was this night to Iesus Christ when he offered vp prayers Heb. 5.7 and teares and strong cryes in the garden of Gethsemane Who then considering and calling to mind the dolors of this night except he be metamorphosed into a stone Qui nisi planè lapis Chry. in 1. Cor. hom 27. and his heart become harder then the nether milstone can bee voyde of compunction for his owne sins and compassion to his Sauiour But leauing the prosecution of this meditation to a fitter place here it will be materiall to consider why Christ Iesus did this night institute the blessed Sacrament And there may diuers waighty reasons be rendred for it First Cyprian expla ad Caecilium it was necessary that it shuld be instituted after the celebration of the Passeouer that the Passeouer being a legall Sacrament might be abolished Finem legalibus ceremonijs impositurus c. Idem de caena domini Luk. 22.15 before this Euāgelicall Sacrament was instituted Except Christ should haue put a new piece of cloth into an old garment This made our Sauiour say I haue earnestly desired to eate this Passeouer vvith you before I suffer The words
is twofold outward visible so is obuious to the eye and other outward senses Inward and inuisible and is therefore present only to the internall sense and the apprehension of the soule The outward matter is two-fold namely bread and wine and is set downe in two verses the bread in the three and twentieth the wine in the fiue and twentieth verse The inuisible also is twofold to wit the body and bloud of Christ in the foure twentâ— and fiue and twentieth verses So that in the SacrameÌ„t there is offered and exhibited to the worthy communicant corporally bread wine but spiritually the body and bloud of Christ Fâ—r the Sacraments must bee visible signes of inuisible grace Thâ—refore Gregory of Valentia his course is very remarkeable Disp â— de sâ—â—â—â—â— 1 â—â—ct â— who to support his seuen Sacraments doth disclaime that materiall braÌ„ch in the ancient definition of a Sacrament namely that it should be a visible signe bâ—cause that circumstance doth discard Matrimony and penance as hauing none such annexed to them wherein hee playes the bad workeman in framing his rule to his work not his work to his rule First of the outward and corporall matter and then of the inward and spirituall Wee finde it vsuall in the sacred Scriptures that the Lord teacheth his children by signes similitudes and borrowed speeches Thus did our Sauiour teach Nicodemus the doctrine of Regeneration by our naturall birth saying Iohn 33. Except a man be borne againe he cannot see the kingdome of God And when that would not serue hee vsed the similitude of the wind both to explaine himselfe and to checke Nicodemus dulnesse Rom. 6.19 Thus God speaks to vs after the maÌ„ner of men expressing diuine mysteries by humane metaphors S. Aug. tract 80. in Joh. calls the Sacraments visibilia verba by outward signes as it were by visible words doth demonstrate heauenly matters Now some signes are supernatuâ—all and miraculous some naturall â—ome artificiall and voluntary Iud. 6.37 The watering of the fleece and the floore were extraordinary signes to Gedeon The going backe of the Sunne in the Diall of Ahaz Isai 38.8 as it was miraculous so was it a most significant demonstration of Hezekiah his recouery For mans life passeth away insensibly like the shadow in the Diall Sensiâ—â— sine sensis the saÌ„d in the houre-glasse and the wheeles of a clocke the shadow is euer mouing thâ— sand euer running the clocke alwaies walking so our time passâ—th away and wee come to the period of our dayes many times before we thinke of it Yet he that sets the clock can set it backward or forward as plâ—asâ—th him And so dâ—alt the Lord with Hezekiah Againe some signes are naturall Gen. 9.13 as the Rainbow which giuâ—s assurance that the arrow of Gods anger shall neuer strike the world any more by a genâ—rall deluge Againe some are artiâ—iciâ—ll and voluntary thus was the Arâ—â— a signe and symbole of Gods prâ—sence the bloud of the Lambe strooken vpon the lyntell of the dores a signe of his protection and thus are the bread and wine liuely and infaillible signes of the presence of Christ in the blessed Sacrament And as men by a turf in the field doe take possession of lands and by a wand in the Court doe receiue an interest in Coppy holds with their priuiledges appurtenances so the seruants of God by these outward elements doe obtaine the fruition of Christ with all his diuine graces and vertues And surely the wisedome and goodnesse of God are notably manifested in the dispensation of these mysteries For we are in part corporall and the best of vs in some degree carnall and haue therefore neede of these helpes Yea such is our dulnesse to conceiue weakenesse to beleeue and brittlenes to retaine such diuine mysteries that the Lord hath seene it needfull to informe our vnderstanding confirme our faith and strengthen our memories by these outward meanes The incredulity of Thomas cleaues close to all the sonnes of Adam Io. 20.25 we will not beleeue except we see Therefore as men by proppes doe support their weak houses which otherwise would quickly grow ruinous So Almighty â—od forth of his tendâ—r care and compassion hath ordained thâ—se outward elements to bee the props of our weake and feeble faith Againe by the same way and windowes that sinne entred it was fit it should be expelled so that as the eyes were employed in seeing the hands in handling the mouth in tasting of the forbidden fruit so they might all bee exercised in receiuing this comfortable food the refection of the soule wherein the fulnesse of manifestation addes to the fulnesse of coÌ„solation according to that of Saint Iohn That which we haue heard 1. Io. 1.14 which wee haue seene with these our eyes and haue looked vpon and these hands of ours haue handled of the word of life these things I write vnto you that your ioy may be full Behold thâ—n we haue here great cause to be thankful to God who by stooping to our capacities hath set foorth such excellent mystâ—ries by thesâ— outward elements and for our bettâ—r instruâ—tion aâ—d comfort hath spoken both to our earâ—s our eyes As nurses in thâ—ir louing affeâ—tion do frame their spâ—eches to the childs ability so Almighty God Chrys forâ—h of his tender compaâ—sion hath framed the Sacraments according to our capacity As it was an extraâ—rdinary fauour which Christ affâ—rdâ—d Thomas Ioh. 20.27 that he might put his hand into his side and feâ—lâ— the wounds so is it his great mercy vouchsafed to vs that hâ—e will helpe our faith by our outward senses It is a great iudgement when a people are denied the meanes of instruction therefore the Church bewailes our presâ—nt condition saying We sâ—e not our signes Psal 74.9 And it is a note of Christs indignation towards the Pharises that when they craue a present signe of him they cannot obtaine it Mat. 12.39 but on the contrary it is a great fauour when the Lord speakes and makes known himselfe familiarly to his people as he doth in the Sacraments It is a good signe he intends their comfort and saluation to whom he vouchsafes the cleare reuelation of his will He sheweth his word to Iacob his statutes and his iudgements to Israel â—sal 147.19 20. but deales not so with euery nation therefore let thâ—se that inioy these priuiledges and fauours as they are exhorted praise the Lord. Againe forasmuch as these outward signes are ordained of God to represent vnto vs spirituall graces we must not be so grossely coÌ„ceited as to rest in the outward view of them but to haue our mindes lifted vp to higher matters For as it is a great misery to want the meanes so is it a farre more heauy iudgement to want the vse of them When as hearing Mat. 13.13 men shall heare and not vnderstand and sâ—eing they shall
see and not perceiue When they see things oculis corporis non cordis when the eyes and eares of the body shall be open to the outward elements but be shut to â—he inward grace As when Phyâ—â—â—e workes not through obstructiâ—ns it is hurtfull to the body so whâ—n these ordinances of God preuaile not it is dangerous to the soule This made our Sauiour forth of his compassion not onely to sigh but also to entertaine an extraordinary passion euen to be angry Mark 3.5 To rest in contemplation of the outward elements onely were to be like the Anthropomorphites who resting in the letter of the Word ascribed vnto God the corporall parts of a man It were with the Capernaites to conceiue a corporall carnall eating of Christ and with little children Ioh. 6.52 to gaze vpon the guilded couer and neglect the learning in the booke This were grossely to peruert the ordinance of Almighty God who hath giuen vs these elements as a Candle to light vs not as a clowd to hinder vs from seeing receiuing Christ Though the ignorant Persian by beholding the Sunne and Moone bee brought to Idolatry yet the vnderstanding Christian must with Dauid thereby be stirred vp to adore the diuine Maiesty Ps l. 8. â— 4 and to magnifie him for his goodnesse to mankind Whâ—n Christ stoopes to our capacities for our instruction then must we send vp our faith and lift our meditations to heauen for our comfort Fâ—dem mitte mâ—â—â—â—um Aâ—g ep 3. Col. 3.1 Math. 2. as the Apostle exhorts in the third to the Colossians If you be risen with Christ seeke the things that are aboue Thus as the wise men were ledde to Christ by the starre in the East sâ— should we be guided to him by these outward signes in the Sacrament be stirred vp spiritually to feedâ— vpon his precious body and bloud represented to vs by these outward â—lements But it is not enough to obseruâ— the signes in generall we must descend to the particular consideration of them the reasons why this Sacrament should be instituted in these â—lements of bread and wine rather then in any other the consideratioâ— whereof will yeeld much matter oâ— instruction There are many of the workes of God so full of mystery that though we feare high yet we caâ—not comprehend the reason of them Wee can say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are so that it is plain and euident but why and how they are so it is not so apparant Yet are the râ—asons of this matter very obuioâ—s and euident to euâ—ry vnderstanding man Now the reasons of vsing these elements are either generall as they concerne them both or particular as they concerne them seuerally There are two especiall reasons in generall First these elements of bread and wine are most vsuall and common thorowout the Christian world and so doe fit â—he Church of Christ dispersed ouer the face of the earth Secondly Cypr. epi. 76. they are most significant to set forth our vnion both with Christ betweene our selues For as many graines are vnited in one loafe 1. Cor. 10.17 and many grapes in one cup so all the faithfull are by the Sacrament vnited each to other as members of one body all of them to Christ as to their head And herein the signes of the Sacrament haue a notable correspondence with the phrase of Scripture Iohn 6.35 Ioh. 15.1 which compares Christ to bread and to a vine And the like we see in Baptisme for the Element is very common all places generally hauing water very significant to set forth by the cleansing of our bodies by water the cleansing of our soules by the bloud of Christ Againe there are diuers reasons proper and peculiar to them seuerally First the bread is fit to set forth the strength we haue by Christ for vita panis Augâ—st and vita Christus as bread is a principall supporter of our naturall life so is Christ of our spirituall In regard of the strength of his creature Lâ—uâ—t 26 2â— it is called in Leuiticus the staffe of bread because that as the weake weary man is stayed vp by a staffe so is the fraile and feeble body by bread Yea because that bread is of especiall vse force in the nourishment and strengthening of our bodyes Mat. 6.11 we comprehend in the Lords prayer vnder the name therof whatsoeuer is necessary for the preseruation of this present life And the Psalmist likewise saith plainely Psal 104.15 He bringeth out of the earth bread that strengtheneth mans heart Vpon which words Saint Austin after his allegoricall manner of exposition applyes it to Christ saying quem panem what bread is it that he brings foorth of the earth to strengthen mans heart and then answeres Christum euen Christ Thus the bread being in especiall manner the instrument of our corporall strength was fit to set forth our spirituall strengthning by Christ And as the bread is very significant so is the wine in sundry respects One vse of wine is to quench the thirst and so it sets forth the quenching of our spirituall thirst by the bloud of Christ for his bloud â— drinke indeede Ioh. 6.55 Indâ—ed it is in â—â—â—encâ—â—ing the thirst of the soulâ— as â—â—â—nâ— is in quenching the thirst of â—hâ— bodie And thâ—râ—forâ— thâ— Prâ—pâ—â—t Isaiah proclaimâ—th to the wâ—rld tâ—â—â— comfâ—râ— Iâ—â— 55.1 Hoe euery one that thirstâ—th come you to thâ— wâ—ters and you thâ—t hâ—ue no money came aâ—â— buy wine and mâ—ke wiâ—hout â—â—â—e anâ— wâ—â—hâ—ut 〈◊〉 So that he whoâ—â— souâ—â— paâ—eâ—◠〈◊〉 thirstâ—th after Christ 〈◊〉 the Hart after the riuers of waâ—ers â—â—ceâ—ueth from him that water of 〈◊〉 which neuer suffers h m to thirst againe Ioh. 4.14 A second property of wine is to refresh and râ—uiuâ— a weary man by expelling cold and crude humors in regard whereof S. Paul exhoâ—ts Timothy who in respect of his age and calling vtterly abstaining from â—iâ—â— 1. Tim. 5. â—â— â—ad hurt his stomackâ— by crudities and other infirmitieâ— to drinke a little wine And what more fit to set forth the refreshing and reuiuing of â—â—r â—enummed soules by the bloud of Christ â—phes 2.5 Through whom being dead in our trespasses we are quickened Thus whilest Christ â—esus the Sun of righteousnesse stâ—nâ—s vpon our cold and frozen hearts he expels the cold vapors of sinne and quickens vs to the actiâ—ns of sanctification A third property of wine which followeth by way of consequence vpon the former is to cheare and comfort the heauy hâ—art by reuiuing and releeuing the â—ulled and decayed spirits â—o saith the Psalmist Psal 104.15 that wine maketh â—lâ—d the heart of man therefore the Wiseman exhorts Pro. 31 6. Giue wine to them that haue griefe of heart And it hath beene obserued forth of the ancient Rabbins Beza de pass D. â—it â—o 28. that it
to Iudas Ioh. 13.26 For that soppe was at a second course which they vsed to haue after the Passeouer before the Supper of the Lord. As may appeare page 205. This confounding of the elements takes much away from their seuerall significations As in the time of the Law the sacrifices were so killed and offered that the bloud was distinctly shedde by it selfe so our Sauiour in the institution of the Supper doth take consecrate and giue the bread and wine seuerally and fitly because the Sacrament doth represent Christs passion Ro. 5.7.9 wherein the shedding of his bloud is noted as a distinct thing The Schoolemen doe vrge very iustly the consecrating of wine by it selfe because it did flow apart from the body of Christ at his passion and if it be necessary in the act of Consecration why not also of administration Againe forasmuch as the bread and wine doe remaine distinct substances from the body and bloud of Christ the Romish adoration grounded on a vaine supposition of Christs locall presence is no lesse then odious idolatry whilest that is giuen to the creature Rom. 1.25 which is due onely to the Creator who is God blessed for euer Againe the matter of the Sacrament may be a motiue to vnity It should be our vinculum pacis the bond of Peace or glutinum charitatis the cement of Charity as Barnarâ— calls it Bern septuagâ—sâ—ser 1. That as many graines arâ— vnited in one loafe and many grape in one cup so our hearts and soules should be ioyned in one according to the Apostles speech 1. Cor. 10. 1. Cor. 10.17 For wee that are many are one boar because we are made partakers of â—â—e bread St. Paul exhorts the Ephesians Ep. 4 3-6 to keepe the vnity of Spirit in the bond of peace because There is onâ— Lord one Faith one Baptisme onâ— God and Father of all So let vs coâ—sider my brethren that we weâ—â—â— one liuery serue one Master haue one God to our Father one Churcâ— to our Mother wee feed and feastâ— one table Oh how well then doth this vnity accâ—â—d with that we prâ—fesse to be That wee may b◠〈◊〉 those wâ—rthy Christians who were as it were one soule in many â—â—diâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—t 〈…〉 Our Sauiour Christ makes this vnitâ— of affections a 〈◊〉 an espâ—ciall badgâ— of his â—â—â—lowers Ioh. 13.35 saying Bâ— this shall all mâ—â— know that you are my Disciples if you loue one another Were it onely our generall profession the same were suâ—ficient to moue vs to vnity for we acknowledge our selues members of one body but adde hereunto the mutuall participation of Diuine graces and Gods sacred ordinances amongst others the comfort of the blessed Sacrament and the same must needes be a singular bond of vnity peace and amity Lastly from this significant relation of the visible signe with the inuisible grace there riseth a meditation of singular comfort For Christ is our bread our wine he is our strength our refreshing our cure our comfort If we consider our own estate condition we shall find what neâ—de we haue of Christ Faciles sumus ad se lucendum debiles ad operandum Bern. frâ—giles ad resistendum We are easily seduced a lesse baite then the fruit of Paradise will intice vs a wâ—aâ—â—r enemy then the subtill serpent can seduce vs. Gen. 3.1 We are feeble in doing the Lâ—rds wi l hauing many incumbrances withour our owne infirmities withiâ— being of our selues not aâ—le so muâ—h as to thinke a good thought 2. Cor. 3.5 We are fraile in resisting the temptations of the Deuill For the case stands betweene him and vs 1. Sa. 17.33 as Saul said of Dauid and Goliah Thou aâ—t but a child anâ—â—he is a man of warre from his youth Yâ—t behold Luk. 11.22 here is a stronger man that ouercomes him takes from him his armour and deuides the spoyle Neither doth Christ retaine this strength to himselfe onely but communicates it in some measure vnto his seruants so that they are able to doe all things through the helpe of Christ that strengthens them Our soules doe receiue deadly wounds in our spirituall combats Phil. 4.13 but behold bere is a gracious Physician that applyes both the mundifying wine and mollifying oyle of his mercy and by his word is able to cure euery one that lyes at this poole of Bethesda Whose spirit is not sometimes deiected with the terrors of sinne What tender heart is not sometimes ready to cry out with these mournefull Conuerts Men and brethren what shall we doe Act. 2.37 But loe here is a blessed Comforter who bindes vp the broken heart Luk. 4.18 speakes peace to the wounded soule and giueth ioy vnspeakeable and glorious In a word 1. Pet. 1.8 all sufficiency of Grace is to be had in Christ Amb. de virgin lib. 3. Omnia Christus est nobis saith St. Ambrose Christ is to vs whatsoeuer our hearts can desire Are our soules wounded with sinne behold he is our Physician If we be loaden with iniquity hee hath taken the burthen vpon him hee is made our Righteousnesse If we be weake and feeble he is our strength If we feare death he is our life if we desire to come to heauen he is our way if we would be free from darkenesse hee is our light if wee be thirsty hee is the fountaine of liuing water if wee be hungry he is our meat Gustate igitur videte quà m suauis est Dominus Psa 34.8 O come and taste and see then how sweet the Lord is Blessed are they that put their trust in him THE THIRD Sermon The Inuisible Matter of the Sacrament 1. COR. 11.25 After the same manner hee tooke the cup c. YOV haue heard of the visible matter of the Sacrament which leades vs as it were by the hand to take notice of the inuisible which is the body and bloud of Christ and this is full of comfort For by how much the body is more excellent then the shadow by so much doth this heauenly substance excell the earthly When we say that the body and bloud of Christ is the inuisible matter of the Sacrament we comprehend vnder them whole Christ both soule and body with all his diuine Graces and Merits Yea the Diuinity also in respect of efficacy yet because the humane nature of Christ is as it were the Conduit pipe by which the Diuinity doth conuey grace to vs therefore we mention onely the receiuing of that in the Eucharist But the truth is that whole Christ both God and man is made ours by the worthy participation of this Sacrament The elements and author of saluation are both receiued at one instant if the heart and hand of the receiuer doe their mutuall offices as the Minister giues the visible signe so the Spirit of God imparts the inuisible Grace As Iohn Baptist said when he
baptized with water Mat. 3.11 Christ Iesus baptized with the holy Ghost Hieron ad Hedib quae 2 and with fire So that Christ is in the Sacrament both Conuiua and conuiuium by him we are inuited and by him we are nourished This is plaine from the sacramentall relation betweene the signes and the thing signified For Christ Iesus is not like Zeuxes who fed the birds with painted berries To offer bare signes without the substance were a greater delusion then can agree with him who is the God of truth Therfore are the Bread and Wine in llible pledges of the presence of Christ in the Sacrament It is said of the children of Israel that they did eate of the same spirituall meat 1. Cor. 10.3 4. and drinke of the same spirituall rocke and the rocke was Christ It cannot be said that they did eate drinke of the same in respect of the signes therefore it must needes be vnderstood of the thing signified which is Christ And so St. Augustine saith Those Sacraments were different from ours in the signes but equall in the matter signified Now if the Israâ—litâ—s did by vertue of their Sacâ—â—ments eate and drinke Christ spirituaâ—ly in the time of the Lawe who will doubt but the Church and children of God doe so in the time of the Gospâ—ll And St. Pauls drâ—ft in that place is by shewing the equality of the Sacraments to wrâ—st a vaine buckler of defence out of the hands of the Corinthians For they were râ—ady to obiect their priuiledgâ—s as a Supâ—â—sedeas to Gods iudgements esteeming their case to be better then the Israelites in respect of those diuine priuiledges but the Apostle shewes them their error layes upon the vanity of thâ—ir concâ—it of safety by manifesting that the Israelites were insconsed with as strong bulwarkes and inuested with aâ— great priuiledges as themselues in regâ—rd of the suâ—â—tance of the Sacraments notwithstanding which the wrath of God did breake forth vpon thâ—m And what else could the Corinthians expect if they were culpable in the same kind Againe the Sacraments are not onely signes to demonstrate but scales also to ratifie the word of promise And indeed there cannot be a more liuely comparison to set forth the nature difference of the Word and Sacraments For the Gospell may fitly be compared to a Charter or to a Will and Testament and the Sacraments to the seales whereby the lâ—gacy of eternall life bequeathed in the Gospell to all the faithfull is ratified Bellar. Praef. ad controuer de Sacramentis But this comparison Bellarmine quarrels calls a foolish comparison His reason is Because a seale should of it selfe be better knowne giue power and honour and adde authority to the writing Obsignari preâ—â— siones nusq am legimus nisi forte in Euangelio secundum Lutherum Bellar. vbi supra wheras the Word of God is by it selfe of absolute authority the Sacraments of none at all without the testimony of the Word Yea saith he VVe doe not read in any Apostle or Euangelist that the promises of God are sealed vp vnto vs except peraduenture in the Gospell according to Luther In which scornefull speech t is hard to say whether the Iesuit shew himselfe more ignorant or impudent For the comparison is diuine St. Paul shewes in the fourth to the Romans Rom. 4.11 that Abraham receiued the signe of Circumcision as the scale of the righteousnesse of faith Aug. de vera Relig. c. 17. Lt Angaepist 203 al Maximinum And to Clemens Alex. calls the Sacrament Strom li. 2. Tertul. calls Baptisme siâ—naculum fidei 〈◊〉 de specâ—ae 24. And as the legall Sacraments were seales of the Couenant so are the Euangelicall which succeede them in that kind as Saint Augustine saith so diuers otheâ— ancient Fathers call them But I would know of Bellarmine how a seale is a thing better known then the Charter or what power it hath without some writing If the Iesuit should haue had the Popes scale or bull to a blanke he would haue found small power or vertue in it to him for a Cardinalshippe whereas a writing without a seale may be knowne to be a mans deed expresse his mind and carry with it in some cases power to conuey a gift or legacy Who doubts but that the bare Word of God is of sufficient authority and yeelds great assurance Yet as the Apostle saith God being willing more abundantly to shew vnto the heires of promise Heb. 6.17 the stablenes of his Counsell bound himselfe by an oath So I may say that the Word of God written is the Word of Truth 1. Tim. 2.15 like the writing of a faithfull man his promises are Yea and Amen 2. Cor. 1.20 shall surele be accomplished Yet as the Rainbow was giuen for a full assurance of the worlds preseruation from a generall Deluge which should haue been ratified if there had neuer been Rainebow So the Sacraments are giuen as seales of the Couenant of Grace and saluation which God hath made to his seruants that hauing both his hand and seale their faith might more fully be strengthned Therefore for Bellarmlne to scoffe at the title of a seale and applyed to the Sacrament is great impiety and to quarell the Comparison is grosse impudency The truth of the presence of Christ in the Sacrament will more fully appeare if we consider the liuely analogy betweene the soulâ— the body For as the body hath through the soule a naturall life so hath the soule through grace a spirituall As the body is subiect to hunger Mat. 5.6 so is the soule As the body doth languish and pine away without corporall food so doth the soule without spirituall nourishment therfore the one as well as the other must be preserued by meanes Now the same that corporall food is to the body Christ Iesus is to the soule of the beleeuers according to that in the sixt of Iohn Ioh. 6.51 I am the liuing bread which came downe from heauen if any man eate of this bread he shall liue for euer Verse 53. And on the contrary Except we eate the flesh of Christ and drinke his bloud we can haue no life in vs. As certainely therfore as our bodies are made partakers of the outward elements so certainely are we assured that being duly prepared our soules doe feede vpon Iesus Christ For the cup of blessing which we blesse 1. Cor. 10.16 is it not the Communion of the bloud of Christ and the bread which we breake is it not the Communion of the Body of Christ Now albeit Christ is truly in the Sacrament yet is hee not locally there according to the conceit either of Consubstantiation or Transubstantiation For the body and bloud of Christ are not present to the elements but to the Communicants There is onely a symbolicall rationall vnion betwixt Christ and the Elements but the spirituall and reall vnion
spake to Elias Vp and eate come with cheerfulnesse to this holy table I doubt not but some of you haue found much heauenly comfort by receiuing the Sacrament So that you are able to say with the Psalmist Psa 66.16 Come and I will tell you what the Lord hath done to my soule Yet for your further comfort I must wish you to remember that the banquet is onely begunne in this life which shall bâ— perfected in the life to come When Christ shalâ— say in heauen as it is in the fift of the Canticles Cant. 5.1 Come my friends eate and be merry Now the Spouse hath Christ in sacramento but then she shall haue him sine velamento Bern. de Coena Domini now she recâ—iues him in mystery then she shall enioy him apparantly Hic dulce praeludium illic nuptiale conuiuium Here is but the first course like the preludium to a song but there shall be the banket kept with all ioy and heauenly harmony Lastly for as much as Christ is offred to vs in the SacrameÌ„t it shall be very necessary that we examin whether hâ—uing receiued the Sacrament we haue receiued Christ Because as Saint Augustine saith Aug. cant Faust Mani lib. 13. c. 16. Et tract 59. in John there are many which eate panem Domine but not panem Dominum They receiue the outward signes but not the inward grace I will therefore deliuer a few but infaillible markes wherby wee may know whether wee haue receiued Christ First where Christ is receiued he workes mortification in the soule of the Receiuer abates the strength of those corruptions which otherwise would be potent and violent So saith St. Paul in the eight to the Romans Rom. 8.10 If Christ be in you the body is dead because of sinne but the Spirit is life for righteousnesse sake As a good corrosiue eates away the dead flesh so the body and bloud of Christ doe eate away the fleshly corruptious of dead workes Therefore Chrysostome Chrysost in Gen. hom 1. calls Christ curatorem animarum the Curer of soules And indeede where Christ comes he makes a threefold cure he cures the heart the hand the tongue He banisheth euill motions out of the heart Bern. de Aduent serm 5. bindeth the hand from euill actions and bridleth the tongue from euill speeches A second note of our receiuing Christ is our viuification quickning of our soules to liue the life of God For as the body of the dead man 2. Reg. 13.21 by touching the bones of Eâ—zeus receiued life So by touching and tasting of the body of Christ our soules that were dead in trespasses doe liue the life of grace and our selues are quickned to the performance of all Christian duties Ber in Cant. serm 17. For vnxit Deus vt vngeret therefore was he anointed with the oyle of grace that of his fulnesse we might receiue grace for grace Ioh. 1.16 both the grace of remission and the grace of sanctification so that we are able to lay with Saint Paul Gal. 2.20 Now I liue no more but Christ liueth in me A third note of our receiuing Christ is our alienation and estranging from the world according to that of St. Paul in the third to the Colossians Col. 3.2 If you be risen with Christ set your affections on things that are aboue The young man that onely came to Christ would not part with his wealth bring commanded Mark 10.22 but Zaccheus hauing receiued him into hiâ— house makes a voluntary offer of dispersing to the poore and making restitution Thus if we haue receiued Christ in our hearts the World will be crucified to vs and wee to the World The greatest pleasures and profits of the world will bee dung and drosse euen vile in our estimation in respect of him and the heauenly comforts wee receiue from him 4 Whosoeuer receiues Christ in the Sacrament receiues him into his heart as Zacheus did into his house ioyfully O blessed Iesus saith Bernard Luk. 19.6 Ber. in Cant. serm 32. how oft when thou camst vnto me didst thou comfort my wounded conscience by powring vnto it the oyle of gladnesse As the Sunne arising vpon our Horizon makes it cheerefull glorious so the Sun of Righteousnesse when it ariseth vpon the Horizon of a sanctified heart causeth it to reioyce with ioy vnspeakeable glorious Yea all the blessings of God are made comfortable to vs 1. Pet. 1.8 as it was with those happy conuerts who did eate their meate together with gladnesse and singlenesse of heart Acts. 2.46 For vbi Christus ibi Angeli ibi lux ibi coelum Chrysost in Mat. ho. 49. Where Christ is there are the Angels there is the light of Heauen there is Heauen it selfe Yea the priuiledges are excellent we obtaine by receiuing Christ For as it is a meanes of our adoption so it is a pledge of our eternall saluation As many as receiued him Ioh. 1.12 to them he gaue this prerogatiue to be made the sonnes of God Rom. 8.17 And if we be sonnes we are also heyres yea coheyres annexed with Christ And as the Israelites had a taste in the wildernesse of the fruits of Canaan Nu 13.24 which afterwards they did enioy more plentifully in that promised Land So haue we in the wildernes of this present world the first fruits of that glory which hereafter we shall enioy in the celestiall Canaan more aboundantly for euer A fift note of receiuing Christ is our thankefulnesse of heart stirring vs vp to cheerefull obedience Dauid hauing receiueâ— râ—â—â—efe from Barzâ—llai giues this charge to his sonne Salomon Shew kindnesse to the Sonnes of Barzillai 1. Reg. 2.7 So Christ Iesus furnishing vs with this heauenly foode may iustly chalâ—enge at our hands all that wee can doe to manifest our thankefull hearts for such a singular benefit As the Kingâ—y Prophet saith VVhat shall I render to the Lord for all his benefits bestowed vpon me Ps 116.12 So must we consult all the faculties of our soules and enquire with what we may present our Sauiour Christ for this great mercy and our conclusion must be his resolution I will offer to thee the sacrifice of thankâ—sgiuing Vers 17. and call vpon the Name of the Lord. Thus if vpon the receiuing of the Sacrament we finde in some measure the strength of sinne abated grace augmented our affections estranged from the world our soules filled with heauenly ioy and our hearts stirred vp to vnfained thankfulnesse then may we with maruellous comfort assurance conclude that we haue truely receiued Christ And to such a Communicant I may say as our Sauiour said to Zacheus Luk 19.9 This day is saluation come into this house THE FOVRTH Sermon The Forme of the Sacrament 1. COR. 11.26 For as often as ye shall eate this bread and drinke this cup c. HAuing spoken of the Author
Churches practice against Romish reseruation Canon trib grad dist 2. de Consec when the Pope Clement himselfe besides his expresse prohibition hath a caueat that onely so much be consecrated as may at that time be spent Againe this action of Giuing the Sacrament makes against oblation For the vse of the Sacrament is that it be giuen to the people not offred to God this being a maine difference betweene a Sacrifice and a Sacrament that in the one we giue to God in the other God giues to vs. And it is very obseruable against the Church of Rome which stands vpon her reall Altars and Sacrifice that if any such had remained St. Paul who was diuinely wise in pressing and proouing the points he had in hand did strangely neglect a forcible argument in not requiring maintenance to the Ministers for their seruing at the Altar and offring Sacrifice Rhâ—m An. in Luk. 22.19 it being as the Rhemists say the principall act and worke of priesthood Yea if any such altars and sacrifice were remaining did not hee make a needlesse change of the office of the Priests vnder the Law the Ministers vnder the Gospell saying 1. Cor. 9.13 As they which wait at the Altar are partakers with the Altar so they which preach the Gospell should liue of the Gospell Againe this checks that nice curiosity of the Romanists who contrary to the ancient custome of the Church Euseb hist lib. 7. cap. 8. doe put the Sacrament into the mouthes not giue it into the hands of the Communicants Yea their scrupulous nicenesse who require that they should not willingly touch it with their teeth but only dissolue it with their tongues Whereof I know not what reason can be rendred except they doubt the deuill might be in their Eucharist and doe some mischiefe to the receiuer for byting of him as it is in the fabulous story of Gregories cited by the Rhemists Rhem. An. in 1. Tim. 4.5 where the deuill entring into a woman that bit him in eating of Lettice Ego quid feci sedebam super lactucam venit illa momordit me Greg. dial li. 1. cap. 4. and beeing reprooued for it answered What haue I done I did but sit vpon the Lettice and she came and bit me Secondly as this doctrine yeelds matter of confutation so doth it also of consolation For here is represented the best and greatest gift that euer was giuen to the sonnes of men euen the Sonne of GOD himselfe That is a great gift which Zaccheus spake of Lk. 19.8 Behold the one halfe of my goods I giue to the poore That is a greater which Herod promised to the dancing Damsell Mar. 6.23 VVhatsoeuer thou shalt aske of mee behold I will giue it euen to the halfe of my Kingdome But that the greatest of all which that prodigall giuer offers to our Sauiour Math. 6.9 when shewing him all the Kingdomes of the world hee said All these will I giue thee if thou wilt fall downe and worship me Yet behold all those gifts had they been in their purpose and power to dispose are of infinite lesse value then this transcendent gift Therefore St. Iohn when hee speakes of it Ioh. 3.16 doth single and set it forth with an Emphasis Sic Deus dilexit mundum So God loued the world whereupon Chrysostome saith Sic Deus dilexit Did God so loue the world Chrysost in Gen. ho. 27. Dic beate Iohannes quomodo sic tell vs O blessed Iohn how was that So Euen that which followeth So God loued the world that he gaue his onely begotten Sonno that whosoeuer beleeued in him should not perish but haue euerlasting life Loe here the greatest gift that heauen could yeeld or the earth desire Blessed therefore be the Giuer and blessed be the gift for euermore Thirdly this giuing of Christ in the Sacrament yeelds matter of instruction For this gift of God to vs must stirre vp our hearts and hands to giue praise and thankes to him and to study with the Prophet what wee should render to the Lord for this admirable benefit yea Ps 116.12 seeing God hath not spared his owne Sonne Ro. 8.32 but giuen him for vs to death we should thinke nothing too deare for the testification of our thankefulnesse We are bound by the mercies of God Rom. 12.1 to giue vp our bodies a liuing sacrifice to him Euen to consecrate our selues our soules and bodies and all that we haue and are to his seruice who hath vouchsafed vnto vs forth of his aboundant mercy this inestimable gift to our exceeding comfort The fift action of Christ and consequently of the Minister is that which I call verball as comprehending words of promise This is my body which is giuen for you This cup is the new Testament in my bloud which is shed for you In which our blessed Sauiour doth necessarily shew the vse benefit of the Sacrament performing therein the office of a carefull Physician in preparing a medicine prescribing to his Patient the vse shewing the vertue of it Necessarily I say for albeit the Sacraments are visible words Aug. in John tract 79. yet must they also haue audible words annexed to demonstrate the vse of them else will they be but dumbe shewes Which president of Christs doth iustifie the practice of our Church that appointed those words to be vsed in the deliuery of the Sacrament If any man obiect he knowes these things before I answere that our weakenesse considered we had need not onely to haue the vnderstanding informed but the memory also reuiued and the affections stirred vp for our better meditation of these mysteries So that this stirring of vs vp by these words may be like the Angels stirring the people of Bethesda Ioh. 5.4 that the Sacrament may yeelde vertue for the cure and comfort of our soules In this verball action I will briefly explane the words Concerning the first This is my body I haue shewed by conference of Scriptures and testimony of Fathers that the same are a tropicall speech and import thus much This is a figure a signe a representation of my body In the other there are diuers tropes First where hee saith This cup is the new Testament in my blood Euery one knowes there is a metonymy of the subiect the cup being taken for that which is in the cup. Againe there is another trope in the word Testament For the cup or wine in the cup is the Testament onely as Circumcision is the Couenant that is a signe of the Couenant And indeede this Testament and Couenant are both one and so the Hebrew word Berith and the Greeke Diatheke doe signifie For that which is called Berith a Couenant * Gen. 17.10 is called Diatheke * Acts. 7.8 And Hieron in Zach. 9.11 renders the word Berith testamentuÌ„ And in his exposition he saith Testamentisiue pacti tui Heb. 9.10 Homers Illia a
Testament The reason of this appellation ariseth partly forth of Sacramentall phrases partly from of a reference and resemblance of Moses speech when sprinkling the bloud he calls it the bloud of the Testament Neither is this manner of speech a stranger to humane writers For Homer calls their sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull leagues of their gods But here it may be questioned why it is called the new Testament or Couenant Gen. 3.15 Gen. 17.2 Act. 10.23 seeing the same is very ancient being made in Paradise to Adam renewed to Abraham witnessed by the Prophets figured in the sacrifices I answer it may be called a new Couenant in diuers respects First in regard of the matter the one being a Couenant of works the other of Grace Secondly in regard of the manner and so it is the new Couenant as our Sauiour calls his precept of Loue A new commandement Ioh. 13.34 For as that commandement is called a new commandement because it is newly reuiued and more effectually vrged then before so this Couenant may be called a new Couenant because it is more plainely renewed more powerfully confirmed to the Church of God Thirdly it is called the new Couenant in regard of the Minister for Moses was Minister and Mediator of the old Testament being the seruant of God but Christ is the Minister and Mediator of the new Testament beeing the Sonne of God Fourthly it is so called in regard of time the one containing a promise the other shewing an accomplishment thereof the one premonstrating Christ to come the other demonstrating him already come Fiftly in regard of the new forme or ceremonies wherin it is set forth Not in those legall types as the bloud of Buls and Goates but in the elements of bread and wine which doe liuely represent the body and bloud of the Sonne of God as without spot Heb. 9.11.12 Thus the words being cleared From hence we may infer that seeing the Sacrament is called the Couenant of Christ wee must haue the hand of faith to aprrehend it For there is a mutuall relation betweene sides foedus Hes◠5.2 as Assuerus holds out his golden Scepter so Queene Hester must draw neere and touch the top of it as God tenders to vs a Couenant of mercy so wee must reach forth the hand of Faith to lay hold vpon it Yea this Couenant requires also the hand of obedience For there must be a mutuall stipulation concurring betwixt God and man in this case As God doth couenant with Abraham to be his all-sufficient God Gen. 17.1 So Abraham must couenant to walke before God and be vpright Now if we haue this hand of Faith to apprehend and this hand of Obedience to demonstrate our apprehension then happy and thrice happy are we 2. Cor. 1.20 all the promises and Couenants of God shall be to vs in Christ Iesus yea and Amen Thus much for the actions of the Pastor Now to the Actions of the people wherein I will be briefe in regard that what concernes them is in some sort handled by reason of relation in the actions of the Minister The first of these actions is the taking of the Sacrament This action is of great vse and therefore mentioned by all the Euangelists It signifies our apprehending of Christ with the merits of his death and passion And indeed what auaileth the preparation and sanctification of the elements if they be not receiued Hence I obserue first that it is no arbitrary thing whether we receiue the Sacrament or not seeing we are enioyned it by vertue of this precept Take eate The Centurion said to our Sauiour speake the word onely Mat. 8.9 and my seruant shall be whole Now Christ hath spoken the word and commanded vs to take the Sacrament therefore we should doe it But here we may obserue as it is in the speech of the Centurion not onely Christs precept but our benefit also which is maruailous great The seruants of Naaman said well vnto him 1. Reg. 5.13 If the Prophet had commanded thee a greater matter shouldest thou not haue done it how much more when he saith Wash and bee cleane So may I say My brethren if wee had onely Christs cōmandement should we not obey it how much more when much comfort is to be obtained in obeying the commandement The want of this taking in many may iustly cause the Prophets complaint Esa 6.47 There is none that stirred vp himselfe to take hold on thee The wofull fruit of which neglect we may obserue in the same place when he saith We doe fade like a leafe Vers 6. As the body must needs pine away without foode and the leafe wither without the Sunne and sappe to nourish it so without laying hold vpon Christ that vertue may proceed from him to be as foode and sap to our soules they must needs decay and famish That is a heauenly proclamation Reu. 22.17 Let whoso will come and take of the water of life freely but that is a heauy complaint He came amongst his own Ioh. 1.11 but his owne receiued him not And this complaint falls as a iust reproofe vpon them who refuse to take the blessed Sacrament Againe here it must be remembred that we bring the hand of Faith when we come to the Table of the Lord. Our hearts and hands in receiuing of the Sacrament must be like two buckets in a well one going vp when another is going downe Whilest the hand of our bodies goes down to take the bread wine the hand of our soule must goe vp to Christ in heauen to lay hold on him To which purpose St. Augustine saith well Aug. in Ioh. tract 25. Quid paras dentes VVhy dost thou prepare thy teeth thy belly Prepare thy minde Beleeue thou hast eaten Againe in this case it is our duty to be as ready to giue as to take As we receiue the blessings of God so must we returne our praise thanks vnto him As the bird when shee takes a drop of water lifts vp her head and her eyes So we when we taste of these mercies must lift vp our hearts hands with all thankefulnesse to our gracious God the giuer of all good gifts and not be like the swine which deuoures the acornes but neuer lookes vp to the tree from whence they fell The second Action of the people is the eating of the bread and drinking of the wine This action also is very necessary being very significant as that which comprehends the particular applying of Christ to euery communicant For as S. Austin saith Aug. contra Faust Mani lib. 20. c. 21. This is the eating of Christ the communicating of his Passion with a sweet remembrance that his body was crucified his bloud shed for our sinnes To eate and drinke is oft in Scripture phrase transferred from the body to the minde as in the sixt of Iohn Ioh.
6.53 Except you eate the flesh of the Sonne of Man and drinke his bloud you haue no life in you and very fitly for as our bodies are nourished by eating of corporall meates so our soules are nourished by the spirituall feeding vpon Christ Hence it comes to passe that Christ dwels in vs Eph. 3.17 and we are made the Temples of the holy Ghost For we abide in Christ as S. Austin saith when we are made his members and he abides in vs Aug. in Ioh. tract 27. when we become his Temples Now this action and the other doe meet with diuers corruptions in the Church of Rome whose presumption discards her from being the Spouse of Christ For she is still tampering with his ordinances abolishing what he hath ordained and establishing what her selfe hath deuised which is no lesse then to aduance her selfe in wisedome and authority aboue the Sonne of God What ground of Scripture hath she for her idolatrous adoration the Sacrament was ordained to be taken and eaten not to be adored What warrant hath she to make the Priest the onely actor the people meere spectators in the celebration of the Sacrament seeing that taking and eating are the consequents of Consecration What an absurdity is it to inuite men to a banquet and not suffer them to taste a bit Doth she not in witholding from the people the participation of the SacrameÌ„t bring vpon them that iudgement inflicted vpon the incredulous ruler who did onely see the plenty prophecied of by Elisha 2. Kin. 7.19 but did not eate thereof The Councell of Trent would wish that those who are present should alwayes communicate Concil Trid. sess 22. c. 6. that they might thereby receiue more fruit by the Sacrament But either they dissemble in this wish or else their people are very disobedient in their practice that amongst so many as are vsually present at their Masses none of them should haue care to communicate Againe these actions of eating and drinking doe giue a wound to their carnall presence For as they are fit actions for bread and wine so are they altogether vnfit for flesh and bloud Aug de doct Christ lib. 3. cap. 16. Therefore Saint Austins rule is good Si Locutio sit flagitium iubens c. If there be a speech in the Scripture which commandeth some wicked act it is a figuratiue speech and he giues his instance euen in this eating and drinking the body and bloud of Christ If this speech were not figuratiue the act were odious for it is more horrible and inhumane to eate mans flesh then to kill it Aug. contra aduers leg Prophet li. 1. cap. 9. to drinke mans bloud then to sheade it Those therefore which hold this carnall eating of Christ are as senselesse as the Capernaites as cruell as the Canibals T is no great mar ell that these men bee so inhumane to kill their King who are so barbarous as to eate their God That euasion of the Catechisme of Trent is too poore a couer for this foule corruption It was Gods especiall prouidence that the body and bloud of Christ should not be eaten and drunken in their kindes because humane nature abhors it For what doe they else in this but with the lewd woman in the Prouerbes Pro. 30.20 if they can carry it closely wipe their mouthes and say Haue we committed iniquity But to leaue matter of controuersie and conclude this point let euery one haue care when he eates the blessed Sacrament to apply Christ to his soule effectually and to say with Thomas My Lord and my God Ioh. 20.28 For it is not enough to haue a soueraigne cordiall except it be receiued It is not enough to know that the death of Christ is meritorious except it be applyed therefore wee must apply Christ to our soules in the Sacrament 2. King 4.34 as Elizeus applyed his body to the dead child that we may haue life and comfort thereby Iosephs feasting of his brethren no doubt was very acceptable Gen. 43. but this our Sauiours feasting of vs is farre more comfortable they did but feed their bodies we doe refresh our soules Wee haue cause to celebrate this festiuity with much ioy if wee come with sanctified hearts For neuer was the hony-combe so comfortable to fainting Ionathan 1. Sam. 14.27 as this Sacrament will be to our fraile and fainting soules In a word remember that this eating is more then a bare receiuing of Christ It imports a sound incorporating and requires that we as good Cyons be ingrafted into him not to be remoued Aug. ad Pan. epist 59. This is votum maximum our greatest vow as St. Austin saith that when we receiue the SacrameÌ„t we will constantly abide in Christ And as he saith elsewhere alluding to the two Disciples who by their importunity caused Christ to stay with them Aug. Serm. de temp 140 Tene hospitem si vis agnoscere Saluatorem Let Christ be thy guest if thou wilt know him to bee thy Sauiour Let him dwell with thee and euer haue a roome in thy heart so shalt thou be sure to haue thy habitation and dwell with him for euer in the heauens THE FIFT Sermon The finall Cause or End of the Sacrament 1. COR. 11.24 Doe this in remembrance of me c. WEE are now come to the finall cause or end of the Sacrament which though it be the last in action is the first in intention Aug. Châ—â—â—â—â— aduers legiâ— lib. 2. cap. 6. for finis est propter quem fiunt omnia It is the first mouer to all the other causes like the plummets of a clocke which sets all the wheeles on worke and giues both entrance and continuance to their motion As the skilfull Archer shootes not at random but hath his eye vpon the marke and the carefull Sayler propounds to himselfe the wished hauen So the discreete Christian must so guide his actions that by no meanes hee neglect the end And surely the neglect thereof doth precipitate most men into many miscries and iniquities Pro. 14.12 for there is a way that seemes good to a man in his owne eyes but the issue thereof is death Thus many a faire path leades into a dangerous pitte and men through inconsideration are carried forward in their actions like the siluer streames of a swift riuer which runnes speedily and falls sodainly into the brackish Sea How vnseemly is it for a man indued with a reasonable soule to be like the horse the mule which haue no vnderstanding Psa 32.9 but are onely led by sense and rush giddily into the battell Ier. 8.6 As the Forme giues being so the end tends very much to the well beeing of our actions and is a great stickler either in the approbation or reprehension of the same as Saint Austin shewes against the Manichees and therefore demands of them Quo fine faciatis Aug. de
body did weepe teares of bloud It was a heauy doome vpon Adam considering his former happy estate In the sweat of thy face shalt thou eate bread Gen. 3.19 But here is a farre more dolefull doome vpon our Sauiour considering his excellent and innocent condition In the sweat of bloud thou shalt redeeme the world 5. Our Sauiours sorrow is much aggrauated by the Disciples drowsinesse who though they were awaked by him and desired to watch with him doe sleepe againe and againe which caused that sorrowfull and emphaticall expostulation VVhat could you not watch with me one houre What not with mee who day and night haue beene conuersant with you and alwayes ministred comfort to you what not one houre in my greatest need of the comfort of your company surely I would neuer haue dâ—sired you any more to watch with me Here if our meditations did watch a little longer in the view of this agony the time might very profitably be spent but we must proceed to his apprehension In this turbulent act 2. His Apprehension let vs first obserue to whom he is betrayed that Christ himselfe tells vs The Son of man is deliuerd into the hands of sinners that is sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most wicked flagitious sinners could they be better who were not afraid to imbrue their hands in the bloud of the most Innocent It is no small disparagement for a Nobleman iniuriously prosecuted for rebellion to be apprehended by an enemy being a man of meane quality Phil. 2.6 yet our harmelesse Sauiour being in his diuine nature equall with God and in his humane descended of the bloud Royall of Iuda yeelds himselfe into the hands of most malicious miscreants his base aduersaries 2. Consider by whom he is betrayed and it is by his owne seruant one of the twelue Luk. 22.47 as Saint Luke speakes a Disciple in ordinary hee becomes the captaine of this wicked crue If it had beene an enemy he might more easily haue borne it Psa 55.12 but being done by a familiar friend it was intolerable Where a man expects faithfulnesse and duty there to meet with treachery and villany it must needs be a great griefe And this is added to make vp our Sauiours griefe and the traytors villany that he couers his treachery with a vizard of kindnesse which makes Christ say passionatly Luk. 22.48 Iudas betrayest thou the Sonne of man with a kisse 3. The price for which Christ was sold is very base onely thirty pieces of siluer Lactan. Inst lib. 3. cap. 5. Seneca censured Anyceris as a man that vnderualued Plato because he redeemed him for eight sestertijs But how much is our Sauiour dis-esteemed who is sold for thirty pieces of money 4. Consider the manner of their assaulting our Sauiour who to fasten some colour of a disgracefull imputation vpon him came forth with Lanthornes and staues as it were to a thiefe What is Christ become some heynous malefactor Behold all the world cannot say blacke to his eye What will hee offer violence Surely hee so layd by his diuine power that he might say with Dauid Are you come forth to hunt a flea or pursue a Partridge 2. Sam. 26 Here Chrysostomes dilemma against Herod is good Chrys opus imper hom 2. What needs such a band of armed men come forth against him if he will vse no violence or if hee will exercise his power what can such an army doe to him who can bring to his ayd twelue Legions of Angels Mat. 26.53 5. Consider their madnesse that being stricken to the ground by the voyce of Christ and suffered to rise without the least harme yet offer to binde him who was able farre more easily to haue broken these bands then Samson did the cords of the Philistins But Nectuntur vincula tenetur iastitia August Ge. 42.24 As Simeon did voluntarily suffer himselfe to be bound for his brethren so did our Sauiour for vs sinfull wretches and to be led as a Lambe to the slaughter 6. Consider the place whither they lead him as it were in triumph euen to the high Priests Palace the house of his sworne enemy Alas what peace or safety can the innocent Lambe haue in the denne of the rauening Wolfe and the roaring Lyon Mar. 14.50 Lastly consider that all his Disciples flye and forsake him both Peter who had promised to die with him and Iames and Iohn his kinsmen Mat. 20.22 who professed their ability to pledge him in the cuppe of persecution Where promised and expected comfort fayles it causeth much perplexity But let not vs so leaue our Sauiour with his Disciples but follow him with our meditations to the high Priests hall 3. His apâ—eâ—ring beâ—ore the chiefe Priâ—st 2. Reg. 25.6 It was no small part of Zedechias misery that he being a mighty King was carryed to Riblah there to be tryed before the King of Babylon And is it a small matter that Christ being the King of Kings must bee conuented before Annas Caiphas and such other caitifes What indignity is this that he who is the Iudge of all the world must stand before the tribunall of sinfull wretched men Here first consider that in the high Priests presence which should haue beene the sanctuary to the innocent euen for a modest answer hee is iniuriously smitten by one of the high Priests seruants Doubtlesse if one in anger had smitten the high Priests dog in that place he should haue smarted for it 2. Consider how they seeke and suborne false witnesses to accuse Christ who though they agreed in their euidence like Samsons foxes with fire-brands in their tayles yet their accusations are accepted against our Sauiour 3. Consider how the high Priest charges him with no lesse a sin then blasphemy a sinne which the soule of Christ did abhorre 4. Consider how the gracelesse Souldiers when they see the furious behauiour of the high Priests doe play their prizes First they mocke and scoffe him Luk. 22.63 65. Iudg 16.25 an iniury hardly indured by any ingenuous man and that which stirred vp Samson to great indignation but Christ might say Psa 22.6 I am a worme and no man a reproach of men and despised of the people Chrysost Againe Tam factis quà m verbis furorem explent as they scoffe him with their tongues so they buffet him Mar. 14.65 Mat. 26.27 some with their hands some with their fists some with their rods 5. To this cruelty they adde a great indignity for they spet in his face Num. 12.14 Deut. 25.9 This hath euer beene counted a matter of great disgrace as both the Scriptures experience teaches but to spit in that face which the Angels doe desire to behold was an intolerable iniury And againe 6. They scoffe him in his Propheticall office for blindfolding him Mat. 26.68 they strike him then bid him prophesie who strooke him We
reade that the man of God tooke so to heart the mocking of little children that he curst them in the name of the Lord 2. King 20.23 so that they were torne with Beares How much more iustly and easily might the Son of God haue inflicted the like iudgment vpon these gracelesse men but behold his reuenge is patience and silence The Prophet Dauid saith Heauinesse may indure for a night 4. His arraignment before Pilate Psa 30.5 but ioy commeth in the morning But alas our Sauiour findes not this for hauing all the night beene wrestling with the terrors of death vexed by the abuses of the degenerate Iewes he is in the morning brought to his arraignment before Pilate Mat. 27.2 where though they can fasten no iust accusation vpon him yet they forge and suggest diuers 1. They charge him to be a peruerter of the people whose time was wholly spent in conuerting them they charge him with disloyalty in forbidding Caesars tribute whereas his practice confuted them Mâ—t. 17.27 They accuse him of ambitious aspiring to the Kingdome albeit he vtterly disclaimed that honour Ioh. 6.15 Ioh. 18.36 2. Consider that Pilate being vrged in Conscience to fauour Christs apparent innocency and yet being also pressed with the malicious and clamorous importunity of these men is glad to ridde his hands of him and send him to Herod 3. It is said that when he comes before Herod Luk. 22.10.11 the chiefe Priests vehemently accused him Herod set him at naught and his men of warre mocked him and so they sent him backe to Pilate where againe he meetes with all disgrace and despight that malice can deuise 4. Consider that hee is so disesteem'd that Barrabas a theefe and a murderer is preferred before him and pardoned when Christ is punished 5. Consider how he is despightfully scorned and pittifully scourged by the mercilesse souldiers and how disgracefull and paineful instruments of scorne doe to meet together for they put vpon his holy body a purple robe Vestis purpurea Corona spinea Arundo vacua Mat. 26.29 Mar. 15.17 plat vpon his tender head a Crowne of thornes and giue him in his hand a hollow reede in stead of a regall scepter so they scoffe him in his kingly office 6. Consider that when Pilate though a partiall man mooued with compassion desires by all meanes to mitigate the wrath and qualifie the rage of these violent men brings forth Christ hauing his body dyed into a Crimson colour with bloud his head pierced with the sharpe thornes supposing it impossible but that the view thereof must needes stirre them vp to compassion they whose tyger hearts were harder then the nether milstone cry out like hell-hounds Crucifie him crucifie him This cannot but grieue our Sauiour to see their hellish fury but how much more doth it wound his compassionate heart to hear them powre forth that fearefull execration vpon themselues Mat. 27.25 His bloud be vpon vs and vpon our children 7. Consider when neither the innocencie of Christ the pleading of Pilate nor the former cruelty of the Iewes could suffice Malice being the Accuser Rage the Prosecutor and Partiality the Iudge hee is condemned to death Lastly when our Sauiour had exhausted his spirits and spent his strength by the paines of his body the sheading of his bloud and the anguish of his soule they layd vpon his feeble shoulders a ponderous Crosse and so led him away to be executed 5. His execution Here consider first whither our Sauiour goes not to mount Tabor there to be transfigured but to mount Caluary to be crucified a place full of stâ—nch by reason of the bodies of men that had beene executed there too soule a place for so sweet a sacrifice 2. What death must he die The most painefull shamefull and accursed death they could deuise The most painefull in that his hands and feet must be pierced and all his body distended on the Crosse the most shamefull in that he is lifted vp naked in the view of that great confluence of people and so is made as the Apostle speaketh 2. Cor. 4.9 Aspectacle to to the World to Angels and to Men. The most accursed for this death onely was liable to that legall curse Cursed is euery one that hangeth on Tree Gala. 3.13 3. Consider the cold comfort they affoord him for when hee thirsts they giue him a bitter Potion gall mirrh and vineger to drinke 4. To shew their great despight and to worke him the more disgrace Mat. 27.44 Luk. 23.39 they placed him between two notorious malefactors both which beganne and one of them continued to rayle vpon him Mat. 27 39 So did the rascall people that passed by wagging their heads with bitter scoffes and disdainfull reproches If euer pitie be to be shewed it is in the case of misery but Christ might truly take vp those words of the Psalme Psa 69.21 I looked for some to haue pitie on mee but there was none For the Rulers Souldiers people malefactors and all the wicked rabble doe scoffe reuile and raile vpon him without measure without mercie Lastly the most euident and admirable demonstration of our Sauiours extreme dolor and distresse is his dolefull complaint and wofull out-cry Mat. 26.46 My God my God why hast thou forsaken mee Here were frightings and terrors that caused this pittifull complaint There was more in this death of Christ then any mortall eye could see more then all the men Angels in heauen and earth were able to suffer Well might the ancient Fathers take vp that coÌ„plaint of the Church and apply it to this purpose Haue you no regard all you that passe by Lam. 1.12 behold and see if there be any sorrow like my sorrow But let not vs my brethren slightly passe by this sorrow this death this Passion of our Sauiour Christ If we doe we are most vnworthy to haue any interest in it any benefit by it And that we may behold and consider it the blessed Sacrament was ordained For as oft as you eate this Bread and drinke this Cup you shew the Lords death till hee come Loe thus you haue heard of the Finall cause or end of the Sacrament namely the remembrance of Christ and the shewing of his death Yet are not these the vltimus terminus of this Action But are amongst those subordinate ends by which Aug. de Tri. lib. 11. ca. 6. as by certaine steppes we attaine to eternall felicitie As one riuer begetteth many streames so is it in this case For hence we haue our faith confirmed sinne weakened the grace of GOD augmented in vs and eternall life sealed vp vnto vs. St. Cyprian shewes that the Martyrs in the Primitiue Church were wont Cypr. lib. 1. epist 2. when they appeared befors the cruell Tyrants to receiue the Sacrament that they might thereby be strengthened with the spirit of Fortitude Aug. in Ioh.
Durand Ratio li. 4. ca. 4. Maldonat in Mat. 26. who affirme that Iudas was absent So that Maldonat was too nice in saying hee could willingly be of that opinion but that the contrary hath many fauourers Wee may be confident especially when the Euangelist himselfe saith plainely Ioh. 13.30 For that this sop was no part of Supper that so soone as Iudas had receiued the sop hee went immediatly out So that from this our Sauiours practice in not admitting Iudas I may say with Chrysostome Nullus assistat Iudas Chrys ad op Ant. hom 60 Psa 50.16 Let no Iudas bee present or approach this holy Table If the Lord expostulate thus with a wicked man for medling with his Word VVhy dost thou take my Couenant into thy mouth whereas thou hatest to be reformed Will he not be prouoked to anger with him who takes this Sacrament into a prophane mouth If he who did eat the Peace-offering Leuit. â— 20 hauing his vncleannesse vpon him was cut off from his people as we read in the seuenth of Leuiticus What shall become of him who comes vnworthily to take this holy Sacrament the memoriall of that wonderfull Peace-offering which Christ tendered to his Father vpon the Altar of the Crosse whereby he reconciled all things to God both in heauen and earth Col. 1.20 There are two especiall reasons of this doctrine First in regard of the difference betweene the Sacrament and the Communicant For what fellowship hath light with darknes what agreement betweene the holy Sacrament and a profane heart who will put precious waters into filthy vessels or wholesome wine into soule caskes This is the ground of Ioshuaes speech to the children of Israel Ios 24.19 You cannot serue the Lord for he is a holy God that is whilest they were wicked the righteous Lord who loueth righteousnesse Psa 11.7 would not accept of their seruice Almighty God hath euer carefully required a correspondence betweene his holy ordinances those who were to bee partakers of the same Thus the Shew-bread was appointed onely for Aaron and his sonnes because they were holy Exo. 29.33 Thus the Trespasse-offring must bee eaten in the holy place Leuit. 7.6 because it is most holy Therfore as the Lord saith 1. Pet. 1.16 Be you holy because I am holy so may it be said to the Communicant Be you holy because the Sacrament is holy This was the caueat giuen to the Communicants in the Primitiue Church when one of the Deacons holding vp the Sacrament in the view of the people Chrys ad pop Ant. hom 61. cryed with a lowd voyce Sancta sanctis Holy things belong to the holy And where there is no holinesse to entertaine these holy things there in stead of comfort the heart is more more corrupted For as the Spider gets strength of poyson from the sweetest hearbes and flowres so the profane and impenitent heart is strengthened in wickednesse by receiuing this holy and heauenly food The Word of God hath many excellent Encomiums in sundry places of Scripture It is the sincere milke of the VVord 1. Pet. 2.2 Psal 12.6 Psal 19.10 It is more purer then gold seuen times refined It is sweeter then the hony and the hony-combe Yet we often finde by lamentable experience that it becomes to some the sauor of death vnto death 2. Cor. 2.16 and so to the Sacraments which were ordained to be the seales of our saluation the comfort of our hearts the strength of our soules being vnworthily receiued becomes the seale of condemnation the bane and poyson both of soule and body for euer A second reason why the wicked and vnworthy must not meddle with the Sacrament is the danger that thereby is incurred When Almighty God deliuered the Law vpon Mount Sinai Exo. 19.12 as he did fence the mountaine with markes and bounds so did he the Commandements with comminations and threatnings Aboue other the third Commandement hath a dreadfull threatning The Lord will not hold him guiltlesse that taketh his name in vaine Exod. 26.7 Now when the Sacrament is profaned the name of God is taken in vaine in a high degree Let him therefore take heed to himselfe who by vnworthy receiuing doth profane this holy Sacrament The temporall iudgements that haue seazed vpon men for laying profane hands vpon holy things are left to vs as a warning to auoyd the like dangers 1. Sam. 5.6 The hand of God was heauy vpon them of Ashdod for meddling with the Arke Baltazar was â—roâ—ght into a maruelous trembling and astonishment receiued a dolefull doome by the handwriting on the wall Dan. 5 3-6 for quailing and carowsing in the holy vessels And the Apostle here would haue the Corinthians take notice of the wrath of God vpon diuers of them for receiuing the Sacrament vnworthily For many were sicke and weake amongst them Verse 30. and many slept Seeing then that weakenesse sicknesse and death also did befall those profaners the same should make euery profane and irreligious receiuer of the Sacrament to tremble as being lyable to the like iudgements The Iraelites had quails at their desire but when the meate was yet in their mouthes the wrath of God fell vpon them Psal 78.30 And this surely was a great iudgement He that is an vnworthy receiuer may iustly feare lâ—st the wrath of God in some such fearefull manner fall vpon him whilest the cup is in his hand and the bread in his mouth It is true that as fathers chastise their children that are come to ripe yeeres in another fashion then they did when they were little So God hath another kinde of discipline vnder the Gospel then hee had vnder the Pedagogie of the Law as St. Chrysostome saith Hee doth not so often scourge offenders with the rods of temporall chastisements but rather reserues for them eternall torments Magnum ac quirit tormeÌ„tum Aug. in Ioh. tract 62. so that Whosoeuer receiueth the Sacrament vnworthily procures to himselfe a great torment Yet who doubts but that the hand of God is vpon many vnworthy Communicants euen by sorrow sicknesse death and sundry other temporall chastisements But let vs obserue the dangers of vnworthy receiuing as they are laid downe by the blessed Apostle The first is Hee becomes guilty of the body and bloud of Christ That is hee is guilty of offering contumely iniury and indignity to him Saint Paul when he disswades husbands from offering violence to their wiues Ephe. 5.29 giues this for a reason No man euer yet hated his owne flesh And may not I reason thus Lâ—t no man offer iniury to Christ because he is flesh of our flesh Yea hee is our head and a wound or maine giuen to the head is more odious and dangerous then to another part To offer violence to an ordinary person it is a fault to strike a Magistrate a greater but to wound a King who
Sacramēt But both the Scriptures and ancient Fathers doe shew that they whose cōsciences are troubled and those that find weakenesse in themselues are fit Communicants The Disciples had their fraileties there was presumption in Peter and emulation in the rest If we stay till we be without sin we must neuer come to the Sacrament Christ came not to call the righteous Mat. 9.13 but sinners to repentance Hee is no Physician for the whole but for the sicke Mat. 9.12 It is not infirmity that makes a man vnworthy if he labour and striue against it For Christ will not breake the bruised reed Mat. 12.20 nor quench the smoking flaxe He comes best who comes most humbly being conscious of his infirmities and is therefore troubled for them like the man that came to Christ with teares Mar. 9 24. and said I beleeue Lord helpe my vnbeliefe Those that refraine the Sacrament because they feele weakenesse in themselues are like those that will not come to the fire till they be hot nor to the Physician till they bee whole Dominicus Soto saith well Ex Attrito fit Contritus Dom. Soto in sent li. 4. dist 12. quaest 1. Art 11. It many times comes to passe that by the receiuing of this Sacrament a sinfull man becomes a sound Penitent bewayling his sinnes not with a slauish feare but in loue and reuerence to the Maiestie of God And therefore hee doth worthily condemne the custome of the Spaniards who deny the Sacrament to those that are condemned to death The places are almost infinite in the ancient Fathers where this Sacrament is called and compared to Physicke to cure and comfort the sicke soule And fitly For when should Melchisedeck King of Salem bring forth bread and wine Gen 14.18 to relieue Abraham and his Armie but when they are weake and wearied in the battaile And when should our King of Peace afford vs this spirituall food so fitly as when our soules doe hunger and thirst after righteousnesse To conclude this point my Brethren it is to be considered that there are diuers degrees of vnworthinesse Euen smaller distractions a disestimation of the Sarament want of faith and feare of reuerence deuotion may hinder the fruitfull receiuing of the Sacrament But especially take heed of open profanenes irreligion Atheisme such sins must needs draw downe the iudgements of God vpon the head of the Receiuer As Iosephs seruant said to his brethren New transl Gen. 44.5 Is not this the cup whereby my Master makes tryall whether you be true men So I may say Is not this wretched condition of life an euident proofe of such mens vnworthines and an assured testimony that they are guilty of the body bloud of Christ and consequently eate and drinke damnation to themselues But if you be free from these grosse sins and your hearts sincere and vpright though not vtterly voyd of infirmities know this beloued that Christ is as ready to admit you to his Table 2. Kin. 10.15 as Iehu was to take Iehonadab into his Chariot THE SEVENTH Sermon The meanes to auoid the danger of vnworthy Communicating 1. COR. 11. ver 28. Let a man therefore examine himselfe WHEN our blessed Sauiour told his Disciples Verily Math. 26.21 22. I say vnto you that one of you shall betray mee they were exceeding sorrowfull and began euery one of them to say Is it I Master So me thinkes my brethren when you heare that those who eate and drinke vnworthily doe like Traytors become guilty of the body and bloud of Christ euery one should bee exceeding carefull and enquire Is it I am I one of those that are guilty of this heynous sinne When the Apostle Peter rowzed vp the Consciences of those happy Conuerts taxed them roundly for their sinne and layed the iudgements of God to their hearts like the axe to the roote of the trees they found themselues wrapped in their sins like Ionas with the weeds Ionas 2.5 2. Reg. 6.14 and inuironed with Gods iudgements like Dothan compassed with the Syrians Army and being pricked in their hearts they cryed out Men and brethren Acts 2.37 what shall wee doe Beloued the dangers mentioned before cannot but touch the quicke for what greater danger then to be guilty of the body and bloud of the Lord and to eate and drinke damnation to ones selfe And should not this cause euery one to vse all care and diligence to auoyd those dangers and to enquire with those Conuerts What shall we doe What course shall we take that we may escape the iudgements of God Now to a man thus affected the Apostles resolution is at hand Let a man examine himselfe This examination is like the two Disciples that our Sauiour sent to prepare a roome for the celebration of the Passeouer Mar. 14.13 For it is the meanes that hee hath ordained for preparing the heart that it may be trimmed furnished with Grace for the comfortable receiuing of the Sacrament This examination and preparation is necessary at all times and in euery act of Gods worship and seruice The children of Israel when they were to appeare before God vpon mount Sinai were appointed three dayes for their sanctification Exo. 19.10 11. And when they did celebrate the Passeouer they were allowed foure dayes for their preparation Now if so large a time were alotted for these legall seruices Exo. 12.3 6. we may well conclude that a due preparation is necessary for the receiuing of this Euangelicall Sacrament For the better prosecution of this point we will consider these three circumstances 1. The persons who 2. The manner how 3. The matter whereof this examination consists 1 Whom a man must examine You shall finde many very forward busie in prying into others pursuing them with their examinations and taxing them with their censures who in the meane time doe vtterly neglect themselues they can espy the least mote in anothers eye the least spot in his garment the least defect in his life but the greatest corruptions in their own hearts the extremest deformities of their owne liues they cannot behold These men are like Lamia in the Poet who put on her eyes when shee went abroad but layd them aside when shee came home and like a foolish man that runnes to quench another mans house whilst his owne flames about his eares All the Mariners are vpon the iacke of Ionas Ionas 1.8 and examine him strictly of his person his profession his country his religion and what not but neuer a one of them examines himselfe So that if the Prophet Ieremy had beene there he might haue said of them as he spake of the Iewes I harkened and heard but no man said Ier. 8.6 Rom. 14.4 What haue I◠done But who art thou that iudgest another mans seruant seeing hee standeth or falleth to his Master Though the Lord hath commanded thee to examine thy selfe yet hath hee not made
thee an examiner of others that office hee hath reserued to himselfe Remember our Sauiours checke for Peters busie inquisition concerning Iohn Ioh. 21.22 VVhat is that to thee follow thou mee And as S. Paul saith in the sixt to the Galatians Gal. 6.4 Let euery man prooue his owne worke that hee may haue ioy in himselfe so I may say Let euery one examine his owne heart hat he may haue comfort by the Sacrament and not eate and drinke damnation to himselfe The manner of our examination In the next place wee are to obserue forth of the Apostles phrase the manner of our examination For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a diligent scrutiny and examination it being a metaphor drawn from Goldfiners who try their metals till they leaue them vtterly without drosse And therefore St. Ierome vpon that word saith Prudentissimotraâ—ezitae Hieron in Ephes lib. 3 A Christian must in this case be like a prudent exchanger who will not iudge of coyne onely by a superficiall view but tryes it by the waight the sight the sound and euâ—ry other meanes Such a diligent examination doth the Apostle call for elsewhere when he saith Proue your selues 2. Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examine your selues doubling his phrase as it were his files thereby shewing that it is not a superficiall but a substantiall examination that is requir'd in these waighty matters And reason In humane affaires this diligent examination is seldome neglected Who will take Physicke without consideration of the state of his body the ayre the season and other necessary obseruations And as our Sauiour saith VVhat man will build Luke 14.28 31. but hee sitteth downe first and considereth his ability to finish the worke VVhat King going to warre sitteth not downe and examineth his power for the encounter of his enemy Shall humane affaires be attended with all diligent circumspection and shall one of the grâ—atest mysteries and waightiest duties of a Christian be vndertaken without diligent examination Againe if wee consider either the difficulty or the danger of neglect the same may cause our diligent examination The difficulty is exceeding great For the heart is deceitfull aboue measure who can finde it out Ier. 17.9 Aske thy heart whether thy life bee culpable it will be ready to excuse and say with Gehazi 2. Reg. 5.25 Thy seruant went no whither Call it to acccount of thy particular actions and it will answer like the Ruler in the Gospell All these things I haue obserued from my youth Luk. 18.21 If thou examine it whether thou maist goe safely to the Sacrament it will say with Elizeus though without cause Goe in peace If thou obiect vnto it 2. Reg. 5.19 Thou art in danger of eating and drinking damnation to thy selfe it will answere as Peter did to our Sauiour Mat. 16.22 Master pitty thy selfe it shall not bee so to thee When Christ asked the sons of Zebedeus Mat. 20.22 Are yee able to drinke of the cup that I shall drinke of they answered as roundly as rashly Wee are able And who is of so vncleane a heart or so lewd a life but hee holds himselfe fit enough for the blessed Sacrament Such is the force of selfe-loue seated in euery soule that if diligent examination doe not preuent it it makes men vaunt with the Church of Laodicea of those perfections they are voyd of and to shake hands with the Pharise qui iactauit merita Aug. hom 42 â—â—ter 50. texit vulnera who boasted of those merits he had not and concealed the wounds of the soule that he felt not Luk. 18.11 I thanke thee O God saith he that I am not like other men and he said truely for neither were they like to him in ostentation and vaine-glory nor hee like them in humblenesse and sincerity He was no extortioner yet could he robbe God of his glory he fasted yet in the meane time he was so filled that he euen swelled with pride He gaue almes but his left hand could tell his right hand that it was a hand of hypocrisie Thus where selfe-loue beares sway many haue their soules like the bodies of dropsie-men faire and full without yet stuffed within with watry humours 6. Againe as selfe-loue so Satan will bee excceeding busie to hinder this examination either by taking vp our thoughts for worse employments or by mixing distractions for our disturbance he presents vs with a false glasse wherein whilest wee view our hearts and liues euen deformity it selfe seemes faire beautifull and our corruptions being couered with a vizard of hypocrisie the greatest blemishes seeme to bee ornaments Againe this examination should bee diligent because of the danger The curse of God is liable to euery one that doth the worke of the Lord negligently Ier. 48.10 yea here is no lesse danger then being guilty of the body and bloud of Christ and to be subiect to eternall condemnation If a man were to passe ouer some deep and dangerous pit by a narrow bridge how warily would he looke to his feet Oh how circumspect should he be that passeth ouer this pit of death and destruction by this narrow bridge of examination Lastly consider that if we neglect this duty wee expose our selues to the strict and dreadfull examination of Almighty God The Apostle tells vs here Vâ—rse 31. That if wee will iudge our selues wee should not bee iudged Intimating on the contrary that if wee will not examine and iudge our selues the Lord himselfe will take vs to taske hee will examine and iudge vs. Hee is that King that came in to see his guests and said Friend Math. 22.11 12. how camest thou in hither not hauing a wedding garment Hâ—e saith not as Chrysostome hath well obserued How satest thou downe Chrys ad pop Ant. hom 6. but How camest thou in As if hee should say Thou oughtest to haue looked to it beforehand according to Salomons counsell Eccl. 4 vlt. Take heed to thy foote when thou art going to the house of God Before thou set foote within his Sanctuary looke to and remember that the Lord will not haue the threesholds of his House worne with profane feet If this question were propounded to many aâ—onâ— Friend how camest thou to the Lords Table The true answere would bee Without consideration Without examination The Corinthians found by wofull experience that if they would not examine themselues the Lord would be their Examiner Wofull I say Chrys in Psal 96. for Christi iudicium suit morbus mors When Christ examined them and found them vnprepared he strooke some with sicknes some with death Consider I pray you that the Lords examination as it is seuere so is it most exact Hee will bring his light Zeph. 1.12 Ios 7. Gen. 31. and search Ierusalem with a candle Neither Achans accursed stuffe nor Rahels stolne Idols nor Gehazies close bribery can be
to Almighty God in stead of fiat lux saith Genes 1. fiant tenebrae he either labours vtterly to clowd the vnderstanding with ignorance or else he makes a league like the league of Naash 1. Sam. 11.2 to put out the right eye the eye of Diuine knowledge not caring to spare the left eye of humane for he knowes that if a man were the most exact Grammarian the acutest disputant the most eloquent Orator the profoundest Astronomer yea had all secular knowledge all these without sacred knowledge are but like the huskes whereupon the prodigall Sonne did feede Hieron in 1. ad Titum yeelding no good nourishment to the soule It were a happy thing if euery Communicant were capable of that commendation St. Paul giues the Romanes Rom. 15.14 I know that you are filled with all knowledge But that is too high a pitch for euery one to soare vnto yet is there a certaine competency in some speciall things required of euery one that intâ—nds to be a comfortable partaker of the Sacrament The first of these is the excellency of man by creation which the holy Historian expresseth saying God created man in his Image Gen. 1.27 that is in righteousnesse holinesse and other diuine indowments Ephe. 4.24 wherewith his soule was beautified and adorned The sâ—cond is the misery of man by transgression for as the knowledge of mans excellency may bee scientia inflans so the knowledge of his misery will be scientia contristans Bern. in Caâ— serm 36. As the one may puffe him vp so the other will serue to humble him forasmuch as he hath lost that blessed estate defaced that gracious image brought himselfe into the wofull slauery of sinne Satan and wrapped himselfe in the fearefull snares of death and condemnation The third is the restored estate by Redemption by the death and obedience of Iesus Christ both God man Man that he might satisfie for the transgression of man God that he might inable the humanity to beare the infinit punishment which all the men and Angels in heauen earth had not beene able to beare and to make his Passion and obedience of infinit merit and efficacy Yea God and man that he might reconcile God vnto man and become our Emmanuel euen GOD with vs. The fourth is the obedience and thankfulnesse that we are bound to tender vnto Christ for this mercifull deliuerance We are serui à seruando as Saint Austin saith Aug. de Ciui Dei lib. 19. cap. 15. Christ Iesus hath paid our ransome rescued and redeemed vs from that wofull estate of hell and condemnation therefore we must serue him in holinesse and righteousnesse all the dayes of our life Luk. 1.75 We owe to him our Halleluias prayers and teares and all the paines that possibly wee may be able to take in his seruice The fift is mans felicity in the state of glory when hee shall be made partaker of that immortall inheritance which was forfeited by Adam but purchased againe by Christ and in that inheritance of those sweet ioyes which eye hath not seene 1. Cor. 1.9 nor care heard neither haue entred into the heart of man the meditation wherâ—of as it yeelds much ioy so may it be a notable spurre to pietie Lastly hee that will be a fruitfull receiuer of the SacrameÌ„t must haue knowledge of the authour nature vse and fruit thereof it being a demonstration of mans happy Redemption in this life and thrice blessed condition in the life to come Herein is set forth the body and bloud of Christ redeeming vs from thraldome of sinne and condemnation that we might be partakers of the inheritance of the Saints in light Col. 1.12 And therefore haue the Euangelists so diligently recorded and the Apostle here so carefully repeated the institution and therefore haue I also so largely handled the doctrine of the Sacrament that you might be able to discerne the Lords body Thus the knowledge of mans innocency by creation his misery by transgression his recouery by Redemption his duty of sanctification his felicity of glorification and the demonstration of this in the blessed Sacrament must in some measure be required of him who is to be admitted to the Table of the Lord. The second anker is Faith Faith which Saint Chrysostome calls the holy Anker Chrys in Psa 115. est sacra quadâ—â— anchora and eâ—ewhere the Lady and Queene of vertues Therefore as St. Paul exhorts that in our spirituall warfare aboue all we take the shield of Faith Ephe. 6.16 So I may say in this our spirituall worship we must take the hand of Faith The Apostle here bids vs â—xamine our selues and in the next Epistle he shewes that this is the chiefest Interrogatory in this our Examination 2. Cor. 13.5 saying Examine your selues Ioh. 1.12 proue your selues whether you be in the Faith Faith is the hand whereby Christ Iesus is applyed to the soule of euery receiuer By this hand the woman with the bloudy issue receiued vertue from Christ Luke 8. Vertue is gone out of me ver 46. For as the grace was not included in his garment but issued from his blâ—ssed body so was it not the hand of her body but of her soule that conueyed it According to our Sauiours saying Daughter Verse 48. be of good comfort thy faith hath made thee whole This hand of faith wee must be sure to bring when we come to the Sacrament Aug. de verb. Apost ser 2. For it is Sacramentum fidelium the Sacrament that belongs otely to the faithfull And indeede Faith is very necessary to this purpose for it purifies the heart and so makes it a fit receptacle for Christ Act. 15.9 Saint Paul therefore bowes his knees for the Ephesians that Christ may dwell in their hearts by faith Eph. 3.17 Faith is the wedding garment Nuptiale vestimentum est fides Chrys op imperfe hom 41. which makes vs welcome to this Feast of the great King This made Noahs diligence Abrahams obedience and Abels sacrifâ—ce to find acceptance and without this it is impossible to please God Heb. 11.4.8 If therefore thou come to offer this Eucharisticall sacrifice without faith saith Bernard non placas sed peccas Bern. super Cant. ser 24. In stead of pacifying God thou shalt purchase his heauy displeasure Except faith goe before the Sacrament comes but like a seale to a blank and serues onely to seale vp thy vnbeleefe to condemnation Aug. in Ioh. Tract 26. For hee that abides in Christ nor Christ in him neither eates his flesh nor drinkes his bloud Faith workes wonderfully makes things absent present It is scala à terra ad coelum Chry. in Psal 116. a ladder wherby wee mount vp from earth to heauen and lay hold vpon Christ It giues assurance of Christs presence in the Sacrament Heb. 11. For it is the euidence of
things that are not seene It makes things that seeme incredible and impossible to flesh and bloud both possible and certaine For it assures vs that we shall haue cure by Christs wounds life by his death ioy by his sorrow and glory by his ignominy But what doth Christ abide and dwell in vs by faith how is it then so needfull to receiue the Sacrament I answere That our faith may be strâ—ngthened for as men do not â—ate and drinke onely to maintaine life and soule as we say but to get strength also so should wee not rest in that Faith Mat. 12.20 which is like smoking fiaxe a bruised reed but labour to grow from faith to faith Rom. 1.17 that hauing a full apprehensâ—on of Christ our ioy also may be full Now it is not euery kind of faith that will serue for this emploiment For the deuils doe beleeue and tremble Iam. 2 19. But it is that faith which excludes doubts rests vpon certainties and seales vp the promises Chrys serm de fiae spe c. A sound saith stands as well vpon application as apprehension The most soueraigne plaster in the world if it be not applyed is fruitlesse so is Christ to vs without this application he yeelds small comfort Therefore euery one must learne to say with Thomas Ioh. 20.28 My Lord and my GOD. This lamp of faith is kindled by the fire of the Word Chry. in Mat. hom 52. as Chrysostome saith and I may say that it must be maintained by feruent prayer and deuout partaking of the Sacraments This holy Anchor should bee as carefully kept as the holy fire was in the time of the Law Chrys defide spe charitate For by it we come to Christ we goe to God we haste to heauen 3. Repentance The third Anchor or Interrogatory whereof a man must examine himselfe is Repentance a vertue very excellent to fit a man for the Sacrament Coelum aperit in Paradisâ— ducit Chris de Poenâ—ten serm 3. for if it it open heauen and leade into Paradise then may it well conduct a man to the Lords Table and it is powerfull to keepe out the iudgements of God For hee that hath decreed to punish by Iustice Tertul. lib. de Poeâ—â—t sect 2. hath promised to grant pardon by repentance This is a matter would ask a large discourse but I will briefly obserue some few materiall passages therof as it were so many links of a chaine The first linke of this chaine is the sight of sinne and the punishment due to it For how can the soule be possessed with feare or sorrow except the vnderstanding doe first apprehend the danger for that which the eye sees not 〈…〉 acuâ—uâ—â—on videt aer â—â—n dolâ—â— Bâ—â—narâ—â— Ier. 8.6 the heart rues not If Satan can keepe sinne from the eye he will easily keep sorrow from the heart It is impossible for a man to repent him of his wickednesse except he say What haue I done therfore that is worthy counsell of the kingly Prophet Psal 4.4 Commune with your owne hearts on your beds and be still The serious Penitent must be liâ—e the wary factor he must retire himselfe looke into his books and turne-ouer the leaues of his life He must consider the expence of his time the imployment of his talent the debt of his sinne the strictnes of his Audit then will feare and anger looke him in the face bring in the next linke which is Sorrow For he that seriously considers Ephes 4. how he hath grieued the Spirit of God and indangered his owne soule by his sins cannot but haue his spirit grieued with remorse Psal 51.17 The Sacrifices of God are a troubled spirit It is not single sacrifice but sacrifices because it is instar omnium Tremel These sacrifices we must bring with vs when wee come to the Sacrament These are the sowre hearbes wherewith we must eate our new Passeouer Neither must we sorrow onely but looke to the quality of our sorrow that it be godly and the quantity of it that it be great we must fit the plaster to the wound and proportion our sorrow to our sinnes If our sinnes haue beene many great and of long continuance or aggrauated by any other circumstances of time place person or the like our repentance must be correspondent He that with Peter hath sinned heynously or with Mary Magdalen frequently Mat. 26.75 Luk. 7.38 must with them weepe bitterly aboundantly Like that worthy Romane Matron Hieron in Epitaph Paulae who for her much laughter entertained much weeping for her painting of her face bedewed her cheekes with her teares and in detestation of pride changed her silkes into sackcloth The third linke of this chaine which is knit to the former is The loathing of sinne For as the surfet of meates though dainty and delicate will afterwards make them loathsome so he that hath had the surfet of sorrow for his sinnes will loath them though neuer so full of delight Yea it will cause a man to loath dislike himselfe for his sins and to repent in dust and ashes Iob 9. 42.6 It will make him in a mourneful manner to cry out with S. Paul Rom. 7.24 O wretched man that I am who shall deliuer me from this body of sinne It will cause him to rate himselfe and to say What a beast was I to commit these sinnes to the dishonor of God the disgrace of my profession the griefe of the godly the danger and if God bee not mercifull the damnation of my soule and body for euer Yea this godly sorrow will cause a holy indignation a holy reuenge 2. Cor. 7.11 1. Cor. 9. vlt by keeping vnder the body and bringing it into subiection And this brings in the fourth linke of this chaine which is leauing of sinne 2. Sam. 13.7 For as Amnon hating Tamar shut her out of dores so hee that loathes and hates his sinnes the sight the thought the remembraÌ„ce of them will be grieuous to him he will labour by all good meanes to expell them Poenitentia est delictorum consumptio Chrys proem in Isa For true repentance must be the consumption of sinne To what purpose doth the Physician euacuate ill humours if the Patient afterwards distemper himselfe by disdyed What shall it auaile a man to indure the lancing searching tenting of a wound if hee stay not the cure and in vaine is that repentance Hieron in Mat. 27. where the workes of darkenesse remaine Therefore as Amnon not onely put his loathed sister out but bolted the dore after her so must a man keepe out his loathed sins with the bolts of resolution and circumspection He must make a Couenant with his eyes Iob 31.1 Psal 39.2 Ier. 4.4 keepe his mouth with a bridle circumcise his heart And as Noah pitched the Ark within and without to keep out the waters