see them Debauch their reason and deliver up their understandings and wills to a Face to a voice to the Gesture and Behaviour and sleight of men when every empty cloud that comes towards them shall be taken for heaven and he that speaks not so much reason as Balaams Asse shall be received for a Prophet when men are so enclined so ready so ambitious to be deceived we need not wonder to see so many Blind Bartimeus's in our streets that Grope at noone-day and stumble at every straw That blindness is happened to Israel That Truth is become a Monster and error a Saint we need not wonder that the Pharisees have more Disciples then Christ Men and Brethren what should I say why should you desire to be pleased if we thus please you we damne you why should we study to please you if we study to please you we damne our selves 'T is not your Favour your Applause which we affect we know well enough out of what Treasury those windes come and how uncertainly they blow one applause of Conscience is worth all the Triumphs in the World Bring then the Ballance of the Sanctuary The Touch-stone of the Scripture If our Doctrine be not minus Habens be not light but full weight If it be not Refuse Silver but current Coine and beare no other Image but of the King of Kings even for the Truths sake for our common Masters sake whose servants we are lay aside all malice and guile and Hypocrisy and receive it That you may grow thereby but if nothing yet be Truth which doth not please you then what shall we say but even tell you another Truth vero verius most true it is you will not heare the Truth And therefore in the last place Heb. 10 14. Ephes 4. Let us all both Teachers and Hearers purge out this evill Humour of pleasing and being pleas'd and let us as the Apostle exhorts Consider one another to provoke unto love and Good works Let us speak Truth every one to his Neighbour For we are members one of another This is the true and surest Method of pleasing one another for Flattery like the Bee carries Honey in its mouth but hath a sting in its Tayle but Truth is sharp and bitter at first but at last more pleasant then Manna He that would seale up thy lips for the Truth which thou speakst will at last kisse those lips and Blesse God in the Day of his Visitation And this if we doe we shall please one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Edification and not unto ruine And thus all shall be pleased the Physitian that he hath his Intent and the Patient in his Health The strong shall be pleas'd in the weak and the weak in the strong The wise in the Ignorant and the Ignorant in the wise and Christ shall be well pleas'd to see Brethren thus walk together in Unity strengthning and inciting one another in the wayes of Righteousnesse and when we have thus walkt hand in hand together to our journeys End shall admit us into his presence where there is fulnesse of joy and pleasures for evermore HONI â—…T QVI MAL Y PENSE THE EIGHTEENTH SERMON BEING A PREPARATION TO THE HOLY COMMUNION 1 COR. 11.25 This doe ye as oft as you drink it in remembrance of me THat which is made to degenerate from its first institution is so much the worse by how much the better it would have been if it had been levell'd and carried on to that end for which it was ordained the truth of which is plain and visible as in many others so in this great businesse of the Administration of the Lords Supper which in its right and proper use might have been as physick to purge and as manna to feed the soul to eternall life but being either raised higher or brought lower than it self either made more than it is or lesse than it is either made miraculous or nothing hath become fatall and destructive and hath left most men guilty of the Body and Blood of the Lord. For some we see have quite changed and perverted the Ordinance of Christ scarce left any shadow or sign of its first institution have made of a Supper for the living a Sacrifice for the dead turned the Minister into a sacrificing Priest Bread and Wine into very Flesh and Blood and Bones the remembrance of Christs Death into the adoration of the outward Elements have written books filled many volumes in setting out the miraculous vertue it hath of which we may say as Pliny did of the writings of those magicall Physicians that they have been published non sine contemptu irrisu generis humani not without a kind of contempt and in derision of all the world as if there breathed not in it any but such who were either so bruitish as not to know or such fools as to believe whatsoever fell from the pen of such idle dreamers Others have fell short have been more coldly affected and have lost themselves in a strange indifferency as not fully resolved whether it be an institution that binds or no and look upon it rather as an invention of man than the word and command of Christ Others run far enough from Superstition as they think and are great enemies to Popery and yet unawares carry a Pope with them in their belly lean too much to the opus operatum to the bare outward action think what they will not say that if they come to the Feast it is not much materiall what garment they come in that the outward elements are of vertue to sanctifie the Profaner himself that though they have been haters of God yet they may come to his Table though they have crucified Christ yet here they may taste and see how gracious he is These extreams have men run upon whilest they did neglect the plain and easie rule by which they were to walk the one upon the rock of Superstition the other as it falls out most commonly not onely from the errour which they were afraid of but from the truth it self which should be set up in its place we see at the first institution almost and when this blessed Table was as it were first spread that many abuses crept in to poyson the feast some by factiousnesse others by partiality and some by drunkennesse v. 21. prophaned it did come and sit down and eat and drink but to their punishment and damnation saith S. Paul and therefore having laid open their grosse errours and prophanations having set their irregularities in order before them he prescribes the remedy and calls them back to the first institution and the example of Christ himself v. 23 24. First he shewes the manner of Christs institution He took the bread and gave thanks brake it and gave it them Secondly The mystery signified thereby The breaking of the Bread and pouring out of the Wine representing the brusing of his Body and shedding of his Blood for
the true cause in the bosome of the Father nay in the bowels of his Son and there see the cause why he was delivered for us written in his Heart it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.4 the love of God to mankind and what was in mankind but enmity and hostility sinne and deformity which are no proper motives to draw on his love and yet he loved us and hated sinne and made haste to deliver us from it Dilexisti me domine plusquam te quando mori voluisti pro me saith Aust Lord when thou dyedst for me thou madest it manifest that my soule was dearer to thee then thy self such a high esteeme did he set upon a Soule which we scarce honour with a thought but so live as if we had none For us men then and For us Sinners was he delivered the Prophet Esay speaks it and he could not speake it so properly of any but him He was wounded for our transgressions and broken for our Iniquities So that he was delivered up not onely to the crosse E◠53. and shame but to our sinnes which nayled him to the crosse which crucified him not onely in his Humility but in his glory now he sits at the right hand of God and puts him to shame to the end of the world Falsò de Judaeis querimur why complain we of the Jewes malice or Judas's treason of Pilates injustice we we alone are they who crucifyed the Lord of life Our Treachery was the Judas which betrayed him Our malice the Jew which accused him our perjury the false witnesse against him our Injustice the Pilate that condemned him our pride scorned him our envy grinned at him our luxury spet upon him our covetousnesse sold him our corrupt bloud was drawn out of his wounds our swellings prickt with his Thornes our sores launced with his speare and the whole Body of sinne stretched out and crucified with the Lord of life Tradidit pro nobis he delivered him up for us sinners no sinne there is which his bloud will not wash away but finall impenitency which is not so much a sinne as the sealing up of the body of sinne when the measure is full pro nobis for us sinners for us for us the progeny of an arch-traytor and as great traytors as he take us at our worst if we repent he was delivered for us and if we do not repent yet he may be said to be delivered for us for he was delivered for us to that end that we might repent Pro nobis Pro nobis omnibus so us all for us men and for us sinners he was deliver'd pro infirmis for us when we were without strength pro impiis for us when we were ungodly pro peccatoribus for sinners Rom. 5.6,7 for so we were consider'd in this great work of our Redemption and thus high are we gone on this scale and ladder of love There is one step more pro nobis omnibus he was deliver'd for us all all not consider'd as elect or reprobate but as men as smners for that name will take in all for all have sinned And here we are taught to make a stand and not to touch too hastily and yet the way is plaine and easie pro omnibus for all this some will not touch and yet they doe touch and presse it with that violence that they presse it almost into nothing make the world not the world and whosoever not whosoever but some certaine men and turne all into a few deduct whom they please out of all people Nations and Languages and out of Christendome it self and leave some few with Christ upon the Crosse whose persons he beares whom they call the elect and meane themselves sic Deus dilexit mundum so God loved the world that is the Elect say they John 3.16 they are the world where t is hard to find them for they are called out of it and the best light we have which is of Scripture discovers them not unto us in that place and if the Elect be this world which God so loved then they are such Elect which may not believe and such elect as may perish and whom God will have perish if they doe not believe T is true none have benefit of Christs death but the Elect but from hence it doth not follow that no other might have had theirs is the kingdome of heaven but are not they shut out now who might have made it theirs God saith Saint Peter would not that any should perish 2 Pet. 3.8 and God is the Saviour of all men saith Saint Paul but especially of those that believe 1 Tim. 4.10 all if they believe and repent and those who are obedient to the Gospel because they doe the bloud of Christ is powred forth on the Believer and with it he sprinkles his heart and is saved the wicked trample it under their foot and perish That the bloud of Christ is sufficient to wash away the sinnes of the world nay of a thousand worlds that Christ paid down a ransome of so infinite a value that it might redeeme all that are or possibly might be under that Captivity that none are actually redeemed but they who make him their Captaine and doe as he commands that is believe and repent or to speak in their own language none are saved but the elect In this all agree in this they are Brethren and why should they fall out when both hold up the priviledge of the believer and leave the rod of the stubborne Impenitent to fall upon him The death of Christ is not applyed to all say some It is not for all say others the virtue of Christs meritorious passion is not made use of by all say some it was never intended that it should say others and the event is the same for if it be not made use of and applyed it is as if it were not as if it had never been obtain'd onely the unbeliever is left under the greater condemnation who turned away from Christ who spake unto him not onely from heaven but from his crosse and refused that grace which was offer'd him which could not befall him if there had never been any such overture made for how can he refuse that which never concern'd him how can he forfeit that pardon which was never seal'd how can he despise that spirit of grace which never breathed towards him They who are so tender and jealous of Christs bloud that no drop must fall but where they direct it doe but veritatem veritate concutere undermine and shake one truth with another set up the particular love of God to believers to overthrow his generall love to Mankind confound the virtue of Christs passion with the effect and draw them together within the same narrow compasse bring it under a Decree that it can save no more then it doth because it hath its bounds set hitherto it shall go and no further and was ordained to quicken
a man that will not set forward in his journey for feare of some Lion some perillous Beast some horrible hardship in the way and this is true but not ad textum nor doth it reach Saint Iohns meaning which may be gathered out of the third Chapter and 16. verse where he makes it the duty of Christians to lay down their lives for the Brethren as Christ laid down his life for them and this we shall be ready to doe if our love be perfect cast off all feare and lay downe our lives for them For true love will suffer all things and is stronger then Death but love doth not cast out the feare of Gods wrath for this doth no whit impaire our love to him but is rather the means to improve it when we doe our duty we have no reason to feare his Anger but yet we must alwayes feare him that we may goe on and persevere unto the end he will not punish us for our Obedience and so we need not feare him but if we break it off he will punish us and this thought may strengthen and establish us in it Let us therefore Feare lest a promise being left us of entring into his rest any of us should come short of it Heb. 4.1 But we may draw an answer out of the words themselves as they lie in the Text for 't is true indeed Charity casteth out all feare but not simul semel not at once but by degrees As that waxeth our feare waines as that gathers strength our feare is infeebled perfecta foras mittit when our Love is perfect it casteth it out quite If our Sanctification were as total as it is universal were our obedience like that of the Angels and could never fail we should not then need the sight of Heaven to allure us or Gods Thunder to affright us but it being onely in part though in every part the best of Christians in this state of imperfection may look up upon the Moriemini make use of a Deaths-head and make Gods Promises and Threatnings as subordinate meanes to concurre with the principall as the Butteresses to help to support the building that it do not swerve whilst the foundation of love and Faith keep it that it do not sink For a strange thing it may seem that when with great zeal we cry down that perfection of degrees and admit of none but that of parts we should be so refin'd and sublimate as not to admit of the least tincture and admission of Feare Now in the next place as Feare may consist with love so it may with Faith and with Hope it self which seems to stand in oppositition with it For first Faith apprehends all the Attributes of God and eyes his threatnings as well as his Promises and God hath establisht and fenc'd in his Precepts with them both if he had not proposed them both as objects for our Faith why doth he yet complain why doth he yet threaten And if we will observe it we shall find some Impressions of Feare not onely in the Decalogue but in our Creed Iudicare vivos mortuos to judge both the quick and the dead are words which sound with terror and yet an Article of our Belief And we must not think it concerns us to beleeve it and no more Agenda and credenda are not at such a distance but that we may learne our Practiques in our Creed His Omnipotence both comforts and affrights me his Mercy keeps me from despaire and his Justice from presumption but then his coming to judge both the quick and the dead is my sollicitude my anxiety my feare Nor must we Imagine that because the Faith which gives assent to these Truths may be meerly Historical this Article concerns the justifyed Person no more then a bare Relation or a history for the Feare of Judgement is so farre from destroying Faith in the justifyed person that it may prove a soveraigne meanes to preserve it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas in Ps 32. as Basil speaks to order and compose our Faith which is ready enough to take an unkind heat if feare did not coole and Temper it In Prosperity David is at his non movebor Ps 30.6 I shall never be moved Before the storme came Peter was so bold as to dare and challenge all the Temptations that could assault him Etsi omnes non ego although all men deny thee yet not I and was puzled Matth. 26. and fell back at two or three words from a silly Maid To keep us from such distempers it will be good to set Gods judgements alwayes before our eyes And as Faith so Hope which is as the blood of the soule to keep it in life and cheerfulness may be over-heated our Expectation may prove unsavoury if it be not season'd with some graines of this salt and Hope like strong wine may intoxicate and stupify our sense if as with water we doe not mixe and temper it with this Fear Psal 115.11 And therefore the Prophet David makes a rare composure of them both Timentes Confidite ye that Fear the Lord trust in the Lord as if where there were no fear there were no confidence and without feare there were a strange Ataxie and disorder in the soul and our hope would breath out it self and be no more Hope but presumption Navigamus saith Saint Hierom spei velo we hoyse up the sayles of Hope now if the sayles be too full there may be as much danger in the sayle as in a Rock and not onely a Temptation but our hope may wrack us Then our Hope Sayles on in an even Course when feare as a contrary wind shortens and stayes her then inter sinus scopulos Psal 115.11 Tert. de Idol c. ult she passeth by every Rock and by every reach tuta si cauta secura si sollicita safe if wary and secure if sollicitous To recollect all and conclude Thus may Feare temper our Love that it be not too bold our faith that it be not too forward and our hope that it be not too confident make our Love Reverent our Faith discreet and our hope cautelous that so we may goe on in a strait and even course with all the Riches and substance of our Faith from Virtue to Virtue from one degree of perfection to another I made Feare but a Buttresse Tert. de cult Foem c. 2. Tertullian calls it Fundamentum the Foundation of these three Theological Virtues Faith Hope and Charity and when is the Foundation most necessary not when the Timber is squaring and the walls rising but when it is Arched and vaulted and compact by its several contignations and made into an house Then not the Raine and the wind and the floods but if the Foundation be not sure mole suâ ruit it s own weight will shake and disjoynt and throw it downe Then when we are shap't and framed and built up to be Temples of the
are seated in the sensitive part and without which misery and paine have no tooth at all to bite us for our passions are the sting of misery nor could Christ have suffered at all if he had been free from them if misery be a whip 't is our passion and fancy that make it a Scorpion what could malice hurt me if I did not help the blow what edge had an injury if I could not be angry what terror had death if I did not feare It is opinion and passion that makes us miserable take away these and misery is but a name Tunde Anaxarchum enim non tundis you touch not the Stoick though you bray him in a morter Deliverd then he was to these passions to feare and to grief which strein'd his body which rackt his joynts which stretched his sinews which trickled down in clods of bloud exhaled themselves through the pores of his flesh in a bloudy sweat the fire that melted him was his feare and his grief Da si quid ultra est is there yet any more or can he be delivered further not to despaire for it was impossible not to the torments of Hell which could never seize on his innocent soule but Irae Dei to the wrath of God which wither'd his heart like Grasse and burnt up his bones like a Hearth and brought him even to the dust of death Look now upon his countenance it is pale and wan upon his heart it is melted like wax look upon his Tongue it cleaves to the roof of his mouth what talk we of Death the wrath of God is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fearfullest and terriblest thing in the world the sting of sin which is the sting of Death Look into your own soules That weake apprehension of it which we sometimes have what a night and darknesse doth it draw over us what a night nay what a Hell doth it kindle in us what torments do we feele the Types and sad representations of those in the bottomlesse pit how do our delights distast us our desires strangle themselves what a Tophet is the world and what Furies are our Thoughts what do we see which we do not turne from what do we know which we would not forget what do we think which we do not startle at or do we know what to think now what rock can hide us what mountaine can cover us we are wearie of our selves and could wish rather not to be then to be under Gods wrath were it not for this there would be no Law no Conscience no Divell but with this the Law is a killing letter the Conscience a Fury and the Divell a Tormentor But yet there is still a difference between our apprehension and his for alas to us his wrath doth not appeare in its full Horror for if it did we should sooner dye then offend him Some do but think of it few think of it as they should and they that are most apprehensive look upon it as at distance as that which may be turned away and so not fearing his wrath treasure up wrath against the day of wrath To us when we take it at the nearest and have the fullest sight of it it appears but as the cloud did to Elias servant like a mans hand but to Christ the Heavens were black with clouds and winds and it showred down upon him as in a tempest of fire and brimstone we have not his eyes and therefore not his apprehension we see not so much deformity in sin as he did and so not so much terrour in the wrath of God It were Impiety and Blasphemy to think that the blessed Martyrs were more patient than Christ Cujus natura patientia Tert. de patient saith Tert. whos 's very nature was patience yet who of all that noble Army ever breathed forth such disconsolate speeches God indeed delivered them up to the saw to the wrack to the teeth of Lions to all the engines of cruelty and shapes of death but numquid deseruit they never cryed out they were forsaken he snatched them not from the rage of the perescutor by a miracle but behold a greater miracle Rident superantque dolores Spectanti similes Sil. It 〈◊〉 1. In all their Torments they had more life joy in their countenance than they who looked on who were more troubled with the sight-than they were with the punishment their Torture was their Triumph their Afflictions were their Melody of Weak they were made Strong Tormenta carcer ungulae Prudent Eubal Atque ipsa poenarum ultima Mors Christianis ludus est Torments Racks and Strapadoes and the last Enemy Death it self were but a recreation and refreshment to the Christians who suffered all these with the patience of a stander by But what speak we of Martyrs Divers sinners whose ambition never reacht at such a Crown but rather trembled at it have been delivered up to afflictions and crosses nay to the anger of God but never yet any nay not those who have despaired were so delivered as Christ we may say that the Traitor Judas felt not so much when he went and hanged himself For though Christ could not despaire yet the wrath of God was more visible to him than to those that doe who beare but their owne burden when he lay pressed under the sinnes of the whole world God in his approches of Justice when he comes toward the sinner to correct him may seem to go like the Consuls of Rome with his Rod and his Axes carried before him many sinners have felt his rod and his Rod is Comfort in his Frown Favour and in his Anger Love and his Blow may be a Benefit but Christ was struck as it were with his Axe others have trembled under his wrath but Christ was even consumed with the stroke of his hand For being delivered to his wrath his wrath delivers him to these Throwes and Agonies delivers him to Judas who delivers nay betrayes him to the Jewes who deliver him to Pilate who delivered him to the Cross where the Saviour of the world must be murthered where Innocency and Truth it self hangs betweene two Thieves I mention not the Shame the Torment of the Cross for the Thieves endured the same But his soul was crucified more than his body and his heart had sharper nailes to pierce it than his hands or his feet Tradidit non pepercit he delivered him and spared him not But to rise one step more Tradidit deseruit he delivered and in a manner forsook him restrained his influence denied relief withdrew his comfort stood as it were a far off and let him fight it out unto death he looked about and there was none to help even to the Lord he called but he heard him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27.46 he roared out for the very grief of his heart and cryed with a loud voyce My God my God why hast thou forsaken me And could God
World thus to play with danger To seek Death first in the Errors of ourlife and then when we have run out our Course when Death is ready to devour us to look faintly back upon light For the Endeavors of a man that hath wearyed himself in sinne can be but weak and faint like the Appetite of a dying man who can but think of meat and loath it The later we Turne the lesse able we be to Turne the further we stray the lesse willing shall we be to look back For sinne gathers strength by delay devotes us unto it self gaines a dominion Over us holds us as it were in Chaines and will not soon suffer us to slip out of its power when the will hath captivated it self under sinne a wish a sigh a Thought is but a vaine thing nor have they strength enough to deliver us One Act begets another and that a Third many make up a habit and evill Habits hold us back with some violence What mind what motion what Inclination can a man that is drown'd in sensuality have to God who is a Spirit A man that is buried in the Earth for so every Covetous man is to God who sitteth in the highest heavens He that delights in the breath of Fools to the Honor of a Saint Here the further we go the more we are In That which is done once hath some affinity to that which is done often and that which is done alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Rhet. c. 11. saith Aristotle when an arme or Limbe is broke it may have any motion but that which was naturall to it and if wee doe not speedily proceed to cure it will be a more difficult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set it in its right place againe that it may performe its natural functions now in sinne there is a deordination of the will there is a luxation of that faculty hence weakness seiseth upon the will and if we neglect the first opportunity if we doe not rectifie her betimes and turne her back againe and bend her to the rule it will be more and more infeebled every day move more irregularly and like a disordered clock point to any figure but that which should shew the Houre and make known the time of the day Wee may read this truth in Aged men saith Saint Basil Orat. ad Ditescentes when their body is worne out with Age and there is a generall declination of their strength and vigour the mind hath a malignant influence on the body as the body in their blood and youth had upon the mind and being made wanton and bold with the Custome of sinne heightens and enflames their frozen and decay'd parts to the pursuit of pleasures past though they can never overtake them nor see them but in Essigie in their Image or Picture which they draw themselves They now call to minde the sinnes of their youth with delight and act them over againe when they cannot Act them as youthfull as when they first committed them They have milk they thinke in their Breasts and marrow in their bones they periwigg their Age with wanton behaviour Their Age is Threescore and Ten when their speech and will is but Twenty They boast of what they cannot Act and would be more sinfull if they could and are so because they would It is a sad contemplation how we startled at sinne in our youth and how we ventured by degrees and engaged our selves how fearfull we were at first how indifferent afterwards how familiar within a while and then how we were setled and hardened in it at the last what a Devill sinne was and what a Saint it is become What a Serpent it was and how now we play with it we usually say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ibid. Custome is a second Nature and indeed it follows and imitates naturall motion It is weake in the beginning stronger in the Progresse but most strong and violent towards the end Transit in violentiam voluntas antiqua That which we will often we will with eagernesse and violence Our first on-set in sinne is with feare and Reluctation wee then venture further and proceed with lesse regret we move forwards with delight Delight continues the motion and makes it customary and Custome at last drives and bindes us to it as to our Center vitia insolentiora renascuntur saith Seneca Sin growes more insolent by degrees first flatters then commands after enslaves and then betrays us First gains consent afterwards works delight at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shamelesness in sinne Jere. 6.15 Were they ashamed They were not ashamed nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil magis in naturâ suâ laudare se dicebat quam ut ip sius verbo utar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suet. Caligula a senselesnesse and stupidity in sinne and Caligula's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stubbornnesse and perverseness of disposition which will not let us Turne from sinne For by neglecting a timely remedy vitia mores fiunt Our evill wayes become our manners and common deportment and we look upon them as upon that which becomes us upon an unlawfull Act as upon that which we ought to do Nay peccatum lex sinne which is the Transgression of the Law is made a Law it self Saint Austin in his Confessions calls it so Lex peccati est violentia consuetudinis That Law of sinne which carries us with that violence to sinne is nothing else but the force of long Custome and Continuance in sinne For sinne by Custome gaines a Kingdome in our soules and having taken her seat and Throne there Lex alia in membris meis repugnavit legi mentiâ—… 〈◊〉 Româ— Lex n. peccati est violentia consuetudinis quâ trahitur tenetur etiam invitus animus eo merito quo in eam volens illabitur Aug. l. 8. Confess c. 5. promulges Lawes If she say Goe we goe and if she say Doe this we doe it Surge inquit Avaritia she commands the Miser to rise up early and lie downe late and eate the bread of sorrow she sets the Adulterer on fire makes him vile and base in his owne eyes whilst he counts it his greatest honor and preferrment to be a slave to his Strumpet She drawes the Revengers sword she feeds the intemperate with poyson And she commands not as a Tyrant but having gain'd Dominion over us she findes us willing subjects shee Holds us Captive and we call our Captivity our liberty Her poyson is as the poyson of the Aspick she bites us and we smile and Die and Feele it not 2. The danger of delay in respect of God Secondly It is dangerous in respect of God himself whose call we regard not whose counsels we reject whose patience we dally with whose Judgements we slight to whom we wantonly turn the back when he calls after us to seek his sace and so tread that mercy under foot which should save us
if he be angry we have provoked him if he come in a Tempest we have rais'd it if he be a consuming fire we have kindled it we force him to be what he would not be we make him Thunder who is all Light Tert. advers Marc. l. 2. c. 11. Bonitas ingenita severitas Accidens Alteram sibi alteram rei Deus praestitit saith the Father his goodnesse is Naturall his severity in respect of its Act Accidentall for God may be severe and yet not punish for he strikes not till we provoke him his Justice and severity are the same as everlasting as himself though he never speak in his wrath nor draw his sword If there were no Hell yet were he just and if there were no Abrahams Bosome yet were he Good if there were neither Angel nor men he were still the Lord blessed for evermore in a word he had been just though he had never been Angry he had been mercifull though man had not been miscrable he had been the same God just and good and mercifull though sin had not entred in by Adam nor Death by sinne God is active in Good and not in Evill he cannot doe what he doth detest and hate he cannot Decree Ordaine or further that which is most contrary to him he doth not kill me before all time and then in time aske me why I will die He doth not Condemne me first and then make a Law that I may break it He doth not blow out my Candle and then punish me for being in the dark That the conviction of a sinner should be the onely end of his Exhortations and Expostulations cannot consist with that Goodness which God is who when he comes to punish Isai 28.21 sacit opus non suum saith the Prophet doth not his owne worke doth a strange work a strange Act an Act that is forced from him a worke which he would not doe And as he doth not will our Death so doth he not desire to manifest his Glory in it which as our Death proceeds from his secondary and occasion'd will For God saith Aquinas seeks not the manifestation of his Glory Aquin. 2.2 q. 132. art 1. for his own but for our sakes His glory as his Wisdome and Justice and Power is with him alwayes as eternall as himself no Quire of Angels can improve no raging Devil can diminish his Glory which in the midst of all the Hallelujahs of Seraphin and Cherubin in the midst of all the Blasphemies of men and Devills is still the same and his first will is to see it in his Image in the conformity of our wills to his where it strives in the perfection of Beauty rather then when it is decay'd and defaced rather then in a Damned Spirit rather in that Saint he would have made then in that Reprobate and cursed soul which he was forced to throw into the lowest pit and so to receive his Glory is that which he would not have which he was willing to begin on Earth and then have made it perfect and compleat in the highest Heavens Tert. ibid. Exinde admortem sed ante ad vitam The sentence of Death was pronounced against man almost as soon as he was man but he was first created to life we are punished for being evill but we were first commanded to be good his first will is That we glorify him in our Bodies and in our soules but if we frustrate his loving expectation here then he rowseth himself up as a mighty man and will be avenged of us and work his Glory out of that which dishonor'd him and write it with our blood In the multitude of the People Prov. 14.28 is the Glory of a King saith the wisest of Kings and more Glory if they be obedient to his laws then if they rebell and rise up against him That Common-wealth is more glorious where every man fills his place then where the Prisons are filled with Theeves and Traytors and men of Belial and though the Justice and wisedome of the King may be seen in these yet 't is more resplendent in those on whom the Law hath more Power then the sword In Heaven is the glory of God best seen and his delight is in it to see it in the Church of the First-borne and in the soules of just men made perfect it is now indeed his will which primarily was not his will to see it in the Divel and his Angels For God is best pleased to see his Creature man to answer to that patteâ—e which he hath set up to be what he should be and what he intended And as every Artificer glories in his work when he sees it finish't according to the rule and that Idea which he had drawne in his minde and as we use to look upon the work of our hands or witts with that favour and complacency we doe upon our Children when they are like us so doth God upon man when he appeares in that shape and forme of Obedience which he prescrib'd for then the Glory of God is carried along in the continued streame and course of all our Actions breaks forth and is seen in every worke of our Hands is the Eccho of every word we speak the result of every Thought that begat that word and it is Musick in his eares which he had rather heare then the weeping and howling of the Damned which he will now heare though the time was when he us'd all fitting meanes to prevent it even the same meanes by which he raised those who now glorify him in the Highest Heaven God then is no way willing we should die not by his Naturall will which is his prime and antecedent will for Death cannot issue from the Fountaine of Life and by this will was the Creature made in the beginning and by this preserved ever since by this are administred all the meanes to bring it to that perfection and happiness for which it was first made for the goodness of God it was which first gave a being to man and then adopted him in speâ—… regâ—…i design'd him for immortality and gave him a Law by the fulfilling of which he might have a Tast of that Joy and Happinesse which he from all Eternity possest And therefore secondly not voluntate praecepti not by his will exprest in his command in his precepts and Laws For under Christ this will of his is the onely destroyer of Death and being kept and observ'd swallows it up in victory for how can Death touch him who is made like unto the living Lord or how should Hell receive him whose conversation is in heaven Ezek. 16. â—1 13.21 If we do them we shall even live in them saith the Prophet and he repeats it often as if Life were as inseparable from them as it is from the living God himself by which as he is life in himself so to man whom he had made he brought life and immortality to light
See Melanct. l. c. de perc some make it a sin and some a punishment onely some make it both some have made it to be nothing but the want and deprivation of Original righteousnesse or an habitual aversion and obliquity of the will others have made it the image of the devil There be that conceived the whole essence of man to be corrupted there be that make it an Accident and there have been that have made it a substance and there have not been wanting those who have made it nothing All agree in this that there is something in us which we must strive to subdue and keep under some call it our natural inclination which may be the matter of vertue as well as of vice others Original sin which to yeeld to is to die but to curb and restrain to fight against and to conquer is the great work and Busines of a Christian I speake not this to take away our Originall weaknesse but to take it away from Being an excuse For in the Second place our Naturall weakness is so farre from excusing our sinne or making it less voluntary That we are bound by our very profession to Crucify this Old Adam in us to mortify our Earthly Members and lusts non exerere quod Nati sumus not to be what indeed we are to be in the Body but out of the Body to Tame the wantonness of the Flesh for did we not for this give up our names unto Christ were we not Baptized in this Faith It is my Melancholy saith the Envious It is my Choler saith the Revenger It is my Blood saith the wanton it is my Appetite saith the Glutton and so every man runnes on in his own wayes because the winde that drives him comes from no other Treasury but himself no other corner but his corrupt heart fructu peccatorum utuntur ipsa subducunt they are content to reape the fruit and pleasure of sinne but withdraw the sin it self and remove it out of the way But this is not the right use of our natural weakness which may be left in us but as all agree to Humble not disarme us to shew we are men weak and impotent in our selves not to make us proud and Rebellious against our God but to set us upon our Guard and make us bestirre our selves and call up all our Forces and send our Prayers as Embassadours to Heaven for help and succour against this Inmate and Domestick Enemy The Envious should purge his Melancholy and rejoyce with them that rejoyce and weep with them that weep The Cholerick should bridle his Anger and make it set before the Sunne The wanton quench that fire in his Blood and make himself an Eunuch for the Kingdome of Heaven Julian Antiochens the Glutton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wage warr with his Appetite and set a knife to his Throat If this care were Generall if we understood Christianity aright and did strive and struggle with our selves the best Contention in the world If we did doe an Act of Justice upon our selves performe that Judicatory part of the Gospel labour to bind this Old Man in Chaines and Crucify the flesh with the Lusts and Affections we should not complaine or rather speak so contentedly of Adams fall not bemoane our selves and yet be pleased well enough in it nor take that Doctrin with the left hand which is offered to us with the right or as he spake in the Historian sinistrâ Dextram amputare Cut off our right Hand with our left and by a sinister and unnecessary Conceit of our own weakness rob and deprive our selves of that strength which might have defended us from sinne and Death which now is voluntary because we cannot derive it from any other Fountaine then our owne Wills For last of all Be the Blemishes in the understanding and will which we are said to receive by Adams fall what they may be either by certain knowledge or conjecture yet we shall not die unless we will And if such we were all yet now we are washed now we are sanctified now we are Justified in the Name of the Lord Jesus Christ 1 Cor. 6.11 and the Leper who is clensed complaines no more of his disease but returns to give Thanks The blind man who is cured doth not run into the Ditch and impute it to his former Blindness but rejoyceth that he can now see the Light and walketh by the light he sees and we cannnot without foul Ingratitude Deny but what we lost in Adam we recovered againe in Christ and that improved and exalted many degrees For not as the offence so is also the gift saith the Apostle For as by the offence of one many were made sinners that is Rom. 5.15 were under the wrath of God and so consider'd as if they had themselves committed that sinne so by the Obedience of One many shall be made righteous made so not onely by Imputation That we would have and nothing else have sinne removed and be sinners still but made so that is supplyed with all Helps and with all strength that is necessary and sufficient to forward and perfect those Duties of Piety which are required at the hands of a Justifyed person for do we not magnify the Gospel from the abundance of light and Grace which it affords Do we not count the last Adam stronger then the First Is not he able to cast down all the strong holds all the Towring Imaginations which flesh and blood though Tainted in the womb can set up against him and therefore if we be truly what we professe our selves Christians this weakness cannot hurt us and if it Hurt us it is because we are not Christians To conclude If in Adam we were all lost In Christ we are come home and brought neere to heaven post Jesum Christum when we have given up our Names unto Christ and professe our selves members of that Mysticall body whereof he is the head all our Complaints of weaknesse and disabilitie to move in our severall places is vaine and unprofitable and Injurious to the Gospel of Christ which is the Power of God unto Salvation and a grosse and angerous error it is when we run on and please our selves in our Evill wayes to complaine of our Hereditary Infirmities and the weaknesse and imperfection of nature For God may yet breath his Complaints and Expostulations against every son of Adam that will not Turne Though you are weak Though you have received a bruise by the fall of your first Parents yet in me is your strength and then Why will you die oh House of Israel We must now remove those other pretences of Flesh and Blood But in our next and last Part. THE TWELFTH SERMON PART VIII EZEKIEL 33.11 Turne ye Turne yee from your evill wayes For why will you die Oh House of Israel WEe are told and can tell our selves that Sin is a burden and he that lies under a Burden seeks Ease nor
the remission of sins and last of all the end of this institution and of this celebration of the Lords Supper in the words of my Text This doe as oft as you do it in remembrance of me Which words I read to you as S. Pauls but indeed they are Christs delivered by him and received from Christ as he tells us v. 23. In which you may behold his love streaming forth as his blood did on the Crosse for not content once to dye for us he will appear unto us as a crucified Saviour to the end of the world and calls upon us to look upon him and remember him whom our sins have pierced presents himself unto us in these outward elements of Bread and Wine and in the breaking of the one and pouring out of the other is evidently set forth before our eyes and even crucified amongst us as S. Paul speaks Gal. 3.1 thus condescending and applying himself to our infirmities that he may heal us of our sins and make and keep us a peculiar people to himself And since the words are his we must in the first place look up and hearken to him who breaths forth this love secondly consider what task his love hath set us what we are to do thirdly ex praescripto agere since it is an injunction whose every accent is love doe it after that form which he hath set down after the manner which he hath prescribed So the parts are four First the Author of the Institution Secondly the duty enjoyned to do this Thirdly to do it often Lastly the end of the Institution or the manner how we must do it we must do it in remembrance of him i.e. of all those benefits and graces and promises which flowed with his blood from his very heart which was sick with love and with these we shall exercise your Christian devotion at this time And first we must look upon the Author of the Institution for in every action we do it is good to know by what authority we do it and this is the very order of nature saith S. Austin Aug. l. 1. de Morib Eccl. c. 2. ut rationem praecedat autoritas that Authority should go before and have the preheminence of Reason that where Reason is weak Authority may come in as a supply to strengthen and settle it For what can Reason see in Bread and Wine to quicken or raise a soul what is Bread to a wounded spirit or Wine to a sick soul 1 Cor. 8.8 For neither if we eat are we the better the more accepted nor if we eat not are we the worse saith S. Paul 'T is true the outward elements are indifferent in themselves but authority changes even transelements them gives them vertue efficacy a commanding power even the force of a Law He that put vertue into the clay spittle to cure a bodily eye may do the same to bread and wine to heal our spiritual blindness he that made them a staff to our body may make them also a prop to our souls when they droop and sink and then if he say this do ye though our reason should be at a stand and boggle at it as at a thing which holds no proportion with a soul yet we must do it because he sayes it It may be said Is not his word sufficient which is able to save our souls is it not enough for me to beat down my body to pour forth my prayers to crucifie my flesh No nothing is sufficient but what the authority of Christ hath made so nescit judicare quisquis didicit perfectè obedire is true in matters of this nature we have no judgement of our own our wisdome is to obey and let him alone to judge what is fit who alone hath power to command Authority must not be disputed with nor can it hear why should I do this for such a question denies it to be authority if it were possible that God to try our obedience should bid us sow the rocks or water a dry stick or teach a language which we do not know as the Jesuits do their Novices a necessity would lie upon us and woe unto us if we did it not how much rather then should we obey when he commands for our advantage gives us a law that he may give us more grace binds us to that which will raise us neerer to him when he spreads his table prepares his viands bids us eat and drink and then sayes grace bids a blessing himself unto it that we may grow up in his Favour and be placed amongst those great examples of eternall happinesse Look not then on the Minister howsoever qualified for a brasse seal makes the same impression which a ring of Gold doth and it is not materiall whether the seal be of baser or purer mettall so the image and character be authentique saith Nazianz. Look not on the outward elements for of themselves they have no power at all no more than the water of Jordan had to cure a Leper but their power and vertue is from above the force and vertue of a Sacrament lies in the institution all the power it hath is from the Author Before it was but Bread but common Bread now it is Manna the bread of strength the bread of Angels and this truth thou maist build upon nor doth the Church of Rome deny it and though they have added five Sacraments and may adde as many more as they please Quicquid arant homines navigant aedificant any thing we do may be made a Sacrament when the fancy is working she may spin out what she please yet they cannot deny that every Sacrament must have immediate institution from Christ himself from his own mouth or else it is of no validity and therefore are forced to pretend it though they cannot prove it in those which themselves have added for their own advantage Think then when thou hearest these words Take eat this is my body which was broken thou hearest thy Saviour himself speaking from heaven think not of the Minister or the meannesse of the Elements but think of him who took thee out of thy blood and sanctified thee with his and by the same power is able to sanctifie these outward Elements by the vertue of whose institution The cup of blessing which we blesse which he blessed first shall be to every one that comes worthily the Communion of the Blood and the Bread which we breake which he first brake the Communion of the Body of Christ 1 Cor. 10.16 And thus much of the Author Let us now consider what he enjoyns us to do and the command is to do this that is to do as he did though to another end to take Bread and to give Thanks and eat it and so of the Cup to take and drink it and if this be done with an eye to the Author and a lively faith in him this is all for this table was spread not for the
dead but for the living this I say is all but some have stretched this word beyond its proper and naturall signification others and that a multitude do rest under the shadow of the word content themselves in the outward action do do it and no more which indeed is not to do it For though this word to doe be not of so large a signification as the Church of Rome hath drawn it out in that they might build an Altar and offer up Christ again which they say is to remember him yet is it not so scant and narrow as ignorance and prophanenesse make it verba non sono sed sensu sapiunt saith Hilary Hilar. advers Const Aug. we must not tie our selves to the sound but lay hold on the sense of the words and this word to do though it be lesse than the little cloud in the book of the Kings nothing neer so big as a mans hand yet if it be interpreted it will spread and be as large as heaven it self and containes within its sphere and compasse all those starres those graces and virtues which will entitle us to blisse by fitting and qualifying of us to do it for indeed non fit quod non fit legitimè that is not done which is not done as it should be those duties in Scripture which are shut up in a word are of a large and diffusive interpretation when God bids us heare he bids us obey when he bids us believe he bids us love when he awakes our understanding he commands our hand when he bids us do this he bids us perfect our work for hearing is not hearing without obedience faith is dead if it work not by charity and knowledge is but a dream without practice and we do not that which we do not as we should To do this then is not barely to take the Bread and eat it this Judas himself might do this he doth that doth it to his own damnation and therefore though it be not now common Bread and common Wine but consecrated and set apart for this holy use yet we must be careful that we attribute no more unto them than Christ the author doth we must not suffer our eyes to dazle at the outward Elements nor must we rest in the outward action for this were in a manner to transubstantiate the elements and bring the body and blood of Christ into them which nothing can do but faith and repentance this were to make the very action of receiving it opus privilegiatum as Gerson speaks to give it a greater prerogative than was ever granted out of the court of heaven This were to rest in the meanes as in the end and at once to magnifie and prophane it This were to take it as our first parents did the Apple That our eyes may be opened and then to see nothing but our own shame this were to eat and to be damned But this we shall not need to insist upon for it is sufficient to point out to it as to a thing to be done and that we may doe it besides the Authority and command and love of the Author we have all those Motives and inducements which use to stir us up and incite us unto action even then when our hands are folded and we are unwilling to move As 1. the fitnesse and applyablenesse of it to our present condition 2. the profit and advantage it may bring 3. the pleasure and delight it carryes along with it 4. the necessity of it which are as so many allurements and invitations as so many winds to drive us on and make us fly to it as the Doves to their windows And 1. it fitteth and complyeth as it were with our present condition blanditur nostrae infirmitati and even flatters and comforts and rowzeth up our weaknesse and infirmity as our Saviour speaks upon another occasion This voyce this institution came for our sake we walk by faith 2 Cor. 5.7 saith the Apostle hoc est nostrae insirmitatis saith the Father and this is a signe and an Argument of humane Infirmity that we walk by faith that God can come no neerer to us nor we to him that we see him onely with that eye which when it is clearest sees him but as in a glasse darkly And therefore as God sent Adam into the world and gave him adjutorium simile sibi a help convenient and meet for him Gen. 2. so doth he place us in his Church and affords us many helps meet for us and attempered to our frailty and humaue Infirmity He speaks to our Eare and he speaks to our eye he speaks in Thunder and he speaks in a still voyce he passeth his promise and seals and confirmes it he preaches to us by his word and he preaches to us by these Ocular sermons by visible Elements by water to purge us and by Bread and Wine to strengthen us in his grace and omits nothing that is meet and convenient for us When God told the people of Israel that he would no longer goe before them himself he withall tells them he would send his Angel which should sead them and when we are not capable of a neerer approach he sends his Angels his words his Apostles his Sacraments which like those ministring spirits minister for them who are heires of Salvation and not content with the generall declaration of his mind he addes unto it certaine seals and externall signes that we may even see and handle and taste the word of life and as it was said by Laban and Jacob when they made a Covenant Gen. 31.48 this stone shall be witnesse between us so God doth say to thy soule by these outward Elements This Covenant have I made with thee and this that thou seest shall witnesse between thee and me Doe thou look upon it and bring a bleeding renewed heart with thee and then Doe this and I will look upon it as upon the Raine-bow and remember my Covenant which was made in the bloud of my Sonne I thus frame and apply my self to thee in things familiar to thy sight that thou mayst draw neerer and neerer to that light which now thy mortall eye thy frailty and infirmity cannot attaine to And shall we not meet and embrace that help which is so fitted and proportioned to us Secondly profit is a lure and calls all men after it and if you ask with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what profit is there we may answer with him much every manner of way For what is profit but the improvement of our estate the bettering of our condition as in the increase of Jacobs Cattell the doubling of Jobs sheep as when Davids sheep-hook was changed into a Scepter here was improvement and advantage And this we find in our spirituall addresses in our reverent accesse to this Table a great improvement in some thirty in some sixty in some an hundred fold a will intended a love exalted our hope increased our
faith quickened more earnestly looking on God more compassionately on our Brethren more light in our understanding more heat in our affections more constancy in our Patience every vitious inclination weakned every vertue rooted and establisht what is but brasse it refines into Gold raiseth the man the Earthy man to the participation of a Divine nature And shall we not be covetous of that which is so profitable and advantageous Thirdly Pleasure is attractiue is eloquent and pleads for admittance who will not doe that which brings so much delight and pleasure when 't is done and here in this action of worthy receiving it is not that short transitory Meteor the flattery and titillation of the outward man but that new heaven which reason and Religion create in the mind the joy of harvest as the Prophet speaks for here we reape in joy what we sow'd in teares the joy and triumph of a Conquerour for here we tread down our enemy under our feet the joy of a prisoner set at liberty for this is our Jubilee And such a joy the bloud of Christ if it be tasted and well digested must necessarily bring forth a pure refined spirituall heavenly joy 1 Pet. 1.7 pretious bloud saith Saint Peter and not to be shed for a trifle for that joy which is no better then madnesse and the blood of an Immaculate Lamb and not to be poured forth for a stained wavering fugitive joy for a joy as full of pollution as the world and the flesh from whence it sprung bring but a true taste with thee a soule purged from those vitious humors which vitiate and corrupt it and here is not onely Bread and Wine but living bread bread that putteth gladnesse into the heart more then Corn and Wine can Psalm 4. Here is Christ here is joy here is heaven it self And shall we not do that which fills the heart with so much joy in the doing it shall we not take and eat that which is so pleasant to the taste Last of all it is not onely convenient pleasant and profitable but it is necessary to doe it for if this Sacrament could have been well spared that men might have well kept the law of the inward man without it our Lord who came to beat down all the Rites and Ceremonies of the law would not have raised up this but he knew it necessary and therefore left it upon record as binding as a law and for ought we find nay without all doubt did never recall or dispense with it Do this is plain and do it often is plain enough but do it not or do it seldome is never read but he calls and commands us to his table to feed on the body and blood of Christ and in the strength of it to walk before him and be perfect that when our souls be run to decay when good habits are weakned and the graces of God discoloured and darkned in us when our knees are enfeebled and our hands hang down when our faculties begin to shrink and be parched as with the drought of summer we may come to this fountain and fill our cisternes and recover our former strength and beauty Our fault it is and a great one to be ever enquiring what binds and what is necessary and if necessity drive us not like dull beasts we will not mend our pace and are more led by Omri's statutes by humane laws then Christs institution when if we rightly weigh it whatsoever is convenient for us whatsoever may be advantageous to us in the service of our Lord should be as powerfull with us as if it came under the imperiall forme of a Law and what is convenient and fitted to us in such a case is also necessary for us in the same condition necessary I say if a more violent necessity come not to crosse and hinder it for when nothing is wanting but a will then a necessity lyes upon us and woe unto us if we do it not So now you have them all four and to conclude this if these will not quicken and move us to come we are dead in sin and have lost our taste Will convenience move us we talk much of it here it is a duty fitted and proportioned to our present condition Will profit move us and whom doth not profit adde a wing to lo here it is in this duty the due performance of which repayes all our cost and pain with interest Will pleasure move us and whom doth not pleasure transport here is joy here is paradise here is pleasure and there is none but it Last of all will necessity move us it is said that will drive us and if the rest be but gentle gales this is as a whirlewind behold here is necessity a duty as necessary as our own wants and the authority of our High Priest and King can make it who hath not onely commanded us to do it but to do it often which now offers it self to our consideration As often as you do it implyes a doing it often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth not leave it at large to our will and pleasure as an arbitrary thing to be taken up when our discretion shall appoint the time I will not be so bold as to prescribe how often nor is it necessary to be determined every mans want and necessity in this should be a law unto him and as oft as he finds his soule to droop and faint here he is to refresh it as oft as he feels the inward man to decay here to repair it as oft as he sees the temple of the holy Ghost to gather dust and filth here to sweep and purge it when his faith begins to faile here to confirm and strengthen it If we come like rude and unmannerly guests once is too often but if we purge and cleanse our hearts if our stomacks be clean if we come prepared for the feast often we may come but we cannot come too often Sic vive saith Saint Ambrose ut quotidiè mereare accipere Si quotidianus est cibus cur post annum sumis Amb. l. 6. de Sacram. c. 4. Cypr. ep 54. 69. so passe every day of thy life that thou mayst be fit to do it every day I will not urge nor bind you to the practice of the first Christians who received every day because in time of persecution as children appointed to dye they lookt upon every day as their last although Saint Cyprian will tell us they did it also in times of peace and Saint Austin calls it Quotidianum ministerium Dominici corporis Augustin ep 180. a dayly office and ministery The truth is the Sacrament is fit for every day but we are not every day fit for it and in this different variety of circumstances of time and the dispositions and qualifications of men every man must be his own judge and law-giver and yet the royall law binds him to
from them this favour and grace of God and call it reverence and might well blush at this their apology if they did rightly consider what reverence is Now reverence is nothing else but a kind of Justice paying back that which is due to a benefit for some good it hath or may bring unto us and is either our overball or our reall gratitude Thou shalt reverence my Sanctuary Levit. 19.30 for here we offer up our selves to God and God descends in blessings upon us The word of the Lord is reverend for it is the power of God unto salvation therefore I esteemed all thy precepts saith David Psal 119.128 and holy and reverend is his name for whatsoever good we do we do in his name And yet see If we take not heed if we keep not our feet we may bow in his temple and offer up the sacrifice of fooles we may greedily harken what God will say and yet despise his word we may call upon his Name do wonders in his Name and yet blaspheme it as the Jewes bowed before Christ when they mockt him and spet upon him and smote him on the head No reverence is the payment of a debt and what is due to the Sanctuary even that we should lift up holy hands what do we owe unto his word even obedience and what reverence is due to the Sacrament in Scripture we read of none in terminis for there need no command to bind us to honor it for who will not reverence that love which is breathed forth from Majesty who doth not reverence the meanest gift that comes from the hands of a King but what reverence is that that refuseth it or is he reverent who when he is invited to a royall feast will not come what reverence is that that leaves Christs body as it were hanging on the Crosse and his blood poured out on the ground and will not stoop to take it up If we look upon it well we shall find that excuse hath not a more ugly face in any defect which it is brought in no countenance then in this For tell me why should we not be afraid to heare the word why have we such itching eares why do we throng and presse into his courts is there not as great a preparation due unto that is it so easie a matter to fling off all our unruly affections are we so soone made fit to speak unto God that he may heare or to heare when he doth speak or may we as soone do it as pull off our shooes from our feet and make good the thing it self as we can the representation indeed we make it our apology but it is foule ingratitute and we cannot call it by a worse name for it takes in all our negligence our luke-warmnesse our imprudency our carnality our love of those evils which first trouble us and then make us loath our peace first make us sick and then afraid of the physician This excuse I I am sure is not put up by those whom Christ bids depart into everlasting fire for they do not say we were unworthy to feed or cloth or visit thee but we never saw thee hungry or naked or in prison they did not think that Christ had been shut in prison with John the Baptist or that he had begged in Lazarus If heaven should open it self to receive thee wouldest thou stay below with sinne and misery and cry thou art unworthy to strive to enter it behold here in the Sacrament Paradise is as it were again laid open to thee and no cherubin stands against thee and shall this weak pretence of a willfull sinner be as a flaming sword to keep thee from the tree of life say then to these pretences as thou shouldest to Satan who is the forget of them avoid get you behind me for this is a command laid upon all Christians and snpposes all able to receive it and no man is infirme or weak or unworthy but he that makes himself so for his commandments are not grievous saith Saint John and amongst them all there is not one lesse grievous then this For is it not easier to do this then to deny our selves to take up the Crosse to love our enemies to lay down our lives for the brethren and yet under this heavy obligation we lye Whether we make it good or no I know not but whether it be done or not no man I think did ever put up this pretence that he was unworthy to do it and shall we even offer our selves to the hardest task to the weightier matters of the Gospel and startle and fly back and be afraid of the Sacrament are we fit to receive his commands which exact our goods and our life and shall there be a time when we shall be unfit to receive the pledges of his love are we worthy to be Christians and not worthy to be communicants I do not here forbid preparation for 't is that I urge and presse but unworthinesse is the worst excuse because we are bound to cast it off and we cannot more dishonor the Sacrament then by not receiving it For from what root but from that of bitternesse doth this evil weed doth this banefull pretence spring us Let us take an Inventory of all those things which occasion it and we shall find them all to be such fruit of which we may well be ashamed the best of them is our calling and necessary imployments in the world and is the world which passeth away of such value with us that we will not leave it behind us for a while to meet with Christ at his table is our daily bread sweeter to us then the bread of Life is mammon a greater God then God himself but then the rest are of that nature that we should be afraid to think of them luke-warmnesse in religion love of our sinnes unwillingnesse to part with them or to be saved too soone these are the rotten bones which lye under this painted Sepulchre and glorious pretense of great reverence to the Sacrament Our farme our oxe our wife our vanity our sin is preferred before Christ and then we say we reverence him But now take this pretense of reverence with the best interpretation you can give it suppose they that pretend it are not men devoted to the world and vanity but such as do try and examine themselves every day and keep a carefull watch over their hearts and yet it is scarce probable such men should pretend unworthinesse for these tares of excuses commonly grow upon the rocks and barrennesse and not upon good ground but suppose this high reverence they have of the Sacrament may keep them off and make them afraid to come neere yet as Saint Paul speakes in another case 1 Cor. 4.7 This is utterly a fault in them if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not so bad as profanenesse but a fault it is and neglect too
large for this excuse to palliate and cover For 1. By this their abstaining they do either pity or condemn those that are more forward as those that venture too far upon that formidable mystery which they look upon at distance and tremble and dare not come neere as those that do not well consider what they do and therefore are bold to do it as men whom not conscience but presumption brings to the Altar They will say perhaps they passe no such censure on their brethren they condemn them not but yet they may and speak not a word condemn them by their actions as Noah did condemn the world by his faith for when in our behaviour we turn our back upon them there is something of a sharpe reprehension flyes from us like an arrow from a Parthians bow after those who walk another way And this utterly is a fault by my not eating to condemn them that eat This is contristari fratres this is to grieve our brethren to make them think that mors in olla that death is in the pot danger in eating the Bread of life this is to walk uncharitably and for ought we know to destroy him with our not eating for whom Christ dyed Or 2ly Their refraining to come may keep others at the same distance and it is not easy to determine utrùm pejor us an pejori exemplo agatur as Cato speaks to another purpose in Livy whether is more dangerous their absence to themselves or the example to others For if Moses turn his back who will not be afraid to come neere to the mount If men of more reserved conversation who keep themselves unspotted of the world tremble and dare not come nigh how may many weak Christians who hope here to receive their additionall strength be struck with terror and so refuse to come and think of these mysteries as the Germans in Tacitus did of those offices which they performed to their Goddesse Hertha the earth The Goddesse was washed and they who ministred unto her were swallowed up in the same lake Arcanus hinc terror sanctaque Tacitus ignorantia saith the Historian quid sit illud quod tantùm perituri vident Hence a secret terror and holy ignorance possest them who wondred what that divine power should be which none could see but they who were to perish in the sight for minister to it was to dye I know we cannot give too much reverence unto it we cannot give enough but that servant doth but little honour his master who will bow and cringe and kisse his hand and keep at distance and yet sleep in his service Obedience and reverence are twins they are borne and grow up and dye together I am not truly reverent till my obedience speaks and publisheth it and if I obey not my reverence is but a name and it profiteth nothing as Saint Paul spake in another case If be a breaker of the law my Circumcision is made uncircumcision If I doe not come as Christ commands I may call it reverence but he will count it a great dishonour to his love We complaine much of the superstition of the Romish party we are angry with their Altars their vestments their bowings and cringes and count it a kind of Theatricall Idolatry and I think without breach of Charity we may for as they make it it is one of the greatest Idols in the world but we must take heed how we cry down superstition in others whilst we suffer it to lye at our own doores how we condemn it as a monster as it walks abroad when we hug and cherish it in our own breasts Superstâ—tio error insanus est amandos timet quos colit violat Quid enim interest utrum Deos neges an infames Sen. ep 123. For what is superstition but a groundlesse feare what is it but a feare where no feare is or if there be a feare which we are bound to abolish A feare to doe our duty is something worse then superstition and if we doe not make the Sacrament an Idol yet by this kind of lazy reverence we make it nothing in this world and as much as in us lyes frustrate the grace of God which in these outward elements is presented in a manner to the eye I have dwelt the longer on this subject because I see this duty so much neglected some not fit to come others not so much unfit as unwilling some so spirituall or rather so carnall and profane that they contemn it some so careless that they seldome think on t but suffer their soule to run to ruine not to be raiss'd and repaired till it be taken from them some pleading their own infirmity others the high dignity of these mysteries the best of which pretenses is a sinne which one would think we but a hard and uneasie pillow for a sick conscience to rest on Not come because I care not not come because I will not not come because I dare not not come That utterly is a fault and neglect doth aggrandize it contempt doth make it yet greater and infirmity and conceit of our unworthinesse is another fault and our high esteeme of the Ceremony cannot wipe it out but it shewes it self even through this reverence and shewes us guilty of the Body and bloud of Christ though we eat not this Bread nor drink this cup we pretend indeed we cannot but the truth is we will not come Let us not then bring in our unworthinesse as an excuse for such an Apology is our doome which we passe against our selves which removes and sets us a farre off from any relief of that mercy which should seale our pardon because we say we need it not we ought not to doe what we ought to doe and we are unworthy to doe our duty is brought in as an excuse but it is our condemnation Let us then doe it and let us doe it often and in the last place let us doe it to that end for which he did first institute and ordaine it Let us doe it in remembrance of him And now we may imagine that this is a thing soon done a matter of quick dispatch for as the Jewes had Moses so have we Christ read in our Churches every Sabbath day he is the story the discourse of the times and we name him almost as often as we speak and too often name him but not with that reverence which we should but thus to remember him may be a greater injury then forgetfulnesse and better we never knew him then thus to remember him And therefore we must remember that this remembrance consists not in a bare calling back into our mind every passage of his glorious Oeconomy by bringing him from his cratch to his crosse and from his crosse to his grave for words of knowledge in scripture evermore imply the affections when Joseph desired Pharaohs Butler to remember him his meaning was he should procure his liberty when Nehemiah prayes to
and increasing our faith that it may be more apprehensive more operative more lively that it may even spring in our hearts at the mention of Christ at this representation of his body and blood as the babe did in Elizabeths womb at the Virgin Mary's salutation For our Faith as it may have its increasings and improvements so it may have its decreasings and failings may be weakned by the daily incursions which the world and the devil make upon it by presenting objects of Terror to daunt and enfeeble it objects of delight to slumber and charm it It may be weakned by the daily avocations and common actions of our life that we may not cleave so close unto Christ not eye him with that intention not love him with that fervour not obey him with that cheerfulnesse which we should but be in a disposition ready to fall off and let go our hold of him And therefore as we must at all times stir it up and actuate it so especially in our approaches to the Lords table for in this doth our preparation to it in this doth the benefit and power of the Sacrament principally consist for here doth our Saviour as it were again present himself to us opens him wounds shewes us his hand and his side speaks to us as he did to Thomas reach hither your fingers and behold my hands and reach hither your hands and thrust them into my sides take eat this is my body and be not faithlesse but believing here shake off that chilness that restivenesse that acedie that wearinesse that faintnesse of your faith here warm and actuate and quicken it that it may be a working fighting conquering faith For thus to do it is to do this in remembrance of him Secondly It takes in repentance by which we doe most truly remember Christ remember his birth and are born againe for repentance is our new birth remember his Circumcision and circumcise our hearts for repentance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great circumcision saith Epiphanius goe about with him doing good for repentance is our obedience remember him on his Crosse for repentance setteth up a Crosse in imitation of his and lifts us up upon it stretcheth and dilates all the powers of our soule peirceth our hearts and so crucifies the flesh and the affections and lusts thereof Our repentance if it be true is an imitation of Christs suffering a revenge upon our selves for what the Jewes did to him the proper issue and effect to his love for what Christ worketh in us he first works upon us makes us see and feele and handle his love that we may be active in those duties of love which by his command and ensample we owe to him and in him to our brethren He dyed to be a propitiation for our sinnes that is that he might make sinne to cease for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyes gives us strength by repentance quite to extinguish and abolish sinne Thus if we repent thus if we doe we doe it in remembrance of him And this we are to doe but then especially when we prepare our selves and make our addresses to Christs Table for though repentance be the fruit of a due examination of our selves yet we may and must examine our repentance it self and the time to doe it is now now thou art to renew thy Covenant and so must also renew thy repentance In the Feast of the Atonement the Lord tells his people Lev. 23.27 you shall keep it and he that doth not afflict his soul shall be cut off This is a day for it and in this day thou must doe it This is the season to ransack thy soule to see how many graines of hypocrisie were left behind in thy former repentance what hollowness was in thy groanes what coldnesse in thy devotion to see what advantage Satan hath since taken what ground he hath won in thy soule and then in remembrance of Christs love set afresh to the work of mortification wound thy heart deeper lay on surer blowes empty thy self of thy self of all that rust and rubbish which thy self-love left behind and then stir up those graces in thee which through inadvertency and carelessnesse lye raked up as in the ashes in a word refine every vertue quicken every grace intend thy will exalt thy faith draw neerer to Christ and so renew thy Covenant and sit down at his Table and thus if thou doe it thou dost it in remembrance of him I might here take in the whole traine the whole Circle and Crown of Christian graces and virtues and draw them together and shut them within the compasse of this one word remembrance for it will comprehend them all knowledge obedience love sincerity thankfulnesse from whence the Sacrament hath its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my last payment and peace offering for he that truly believes and repents as he is sick of sinne so is he sick of love of that love which in the Sacrament is sealed and confirmed to us is full of saving knowledge is ever bowing to Christs scepter is sincere and like himself in all his wayes will meditate of it day and night will drive it ab animo in habitum as Tertull. speaks from the mind to the motions and actions of his body from the conscience into the outward man till it appeare in liberall hands in righteous lips and in attentive eares will breath forth nothing but devotion but prayers and Hallelujahs glory honour and praise for this his love and so become as the picture and image and face of Christ reflecting all his favours and graces back upon him as a Pillar engraven with Gods lovingkindnesses a Memoriall of Gods goodnesse thankfully set up for ever and thus to doe it is to doe it in remembrance of him And to conclude thus if we doe it if we thus remember him he will also remember us remember us and set us as seales upon his heart and signets on his right hand remember us as his peculiar treasure and as our remembrance of him takes up all the duty of a Christian so doth his remembrance of us comprehend all the benefits of a Saviour our love of him and his love to us are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be as matter and fuell to nourish and uphold this remembrance between us for ever Nazian or 17. we shall remember him in humility and obedience and he shall remember us in love and power we shall remember him on earth and he shall remember us in heaven and prepare a place for us he shall remember our affliction and uphold us he shall remember our prayers and make them effectuall our almes and make them a pleasing sacrifice he shall remember our failings and settle and establish us our teares and turn them into joy he shall remember all that we do or suffer all but our sinnes those he hath buried in his grave for ever And now we are drawing neere to his table