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
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
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.
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
was the custome of compassionaâ—e Maâ—rons to prouide comfortable drinkâ—s for them who went to execution to châ—are vp their hearts against the tâ—â—râ—r aâ—d trouble of death In which respeâ—t wine is excelâ—ent to setforth the sweet ioy of heart and peace of conâ—cience that we haue by our blessâ—d Sauiour For beeing iustified by Faith wee haue peace with God Rom. 5.1 through our Lord Iesus Christ Yea we haue peace within our selues Ro. 14.17 for the Kingdome of God is not meat nor drinke but righteousnesse and peace and ioy in the holy Ghost A fourth property of wine is in the vse of medicine to mundifie and cleanse a wound and Plutarch calls it a most sweete and powerfull medicine Medicamentum validissimum suauissimum Plut. sympos lib. 3. q. 1. We reade in the tenth of Luke that the Samaritane powred wine and oyle into the wounds of him that lay by the way side the one vt morderet the other vt foueret the one like the corrasiue to eat out the dead flesh and to cleanse the wound the other to supple and heale it Ambro. de Poeâ—it lib. 1. cap. 10. as Ambrose saith And in this respect wine doth notably represent the bloud of Christ which cleanseth and cureth the wounds of our soules and indeed he is that good Samaritan that powres in the mundifying wine and mollifying oyle of his merits to heale the broken-hearted Luk. 4.18 Thus we see what the outward Elements are and the wisedome of God in the fit choise of them Forasmuch then as the Sacrament must haue in it necessarily the Elements of bread and wine and seeing their significancy is to excellent the Church of Rome is hereby iustly taxed which by the doctrine of Transubstantiation doth annihilate the signes Eucharistia duabus rebus constat terrena coelesti Jren. lib. 4. cap. 14. and consequently doth ouerthrow the Sacrament For the Sacrament must consist of two things the one earthly the other heauenly They may seeme to haue taken a poâ—â—icke course for the aduancement of the Eucharist by this supposed change of the substance but if the 〈◊〉 â—he duly considered they haue 〈◊〉 most improuidently for they â—â—â—e thereby ouerthrowne it The â—â—hemists doe vehemently challenge vs that we haue taken away the blessed Sacrament altogether Rhem. Annot in Ioh. 6. 1. Cor. 11 but that iniurious imputation falls vpon themselues for they indeede haue altogether saken it away by taking away the signes for where there are no signes there is no Sacrament If it be answered the accidents remaine as namely the colour the tastâ— the â—â—shion it will not sâ—â—â—ice For 〈◊〉 â—he Sacrament is set forth our â—pirituaâ—l nourishment by a aâ—â—gâ— of â—he corporall Now â—he body is â—ot nourished by accidents but by corporall subâ—tances Curaeus de sensib lib. 2. cap. 8. as both Phyâ—â—cianâ— and Philosophers doe truely â—â—ach And therefore to set forth truely our nâ—urishment by Christ it is requâ—site that the signes be corporall and substantiall Againe as they dâ—e by consequence ouâ—rthrow the Sacrament so doe they directly abrogate a part thereof by denying the cup to the people And seeing the wine is so comfortably significant in setting forth the quenching of our spirituall thirst the cleansing curing chearing and refreshing of our sinfull soules by the bloud of Christ how can it without great iniury bee denyed to the people Yea it is odious sacriledge to depriue the Church of a principall part of the Sacrament and that which a man would hardly indure in his ordinary repast The bloud of Christ is the speciall price of our redemption 1. Pet. 1.18 For we were redeemed with the precious bloud of Christ as of a Lambe without spot Heb. 12.24 So that whereas our sins doe cry for vengeance 1. Ioh. 1.7 the bloud of Christ speaketh to God for remissionâ— yea it cleanseth vs from all our sinnes For asmuch therefore as the wine in the Sacrament is a liuely signe and seale of these benefites it is grosse iniury and impiety in the Church of Rome to deny it to the people to whom the benefits doe belong And what else is this but to endeuour the damming vp of the Fountaine which Christ Iesus hath set open to the house of Dauid Zac. 13.1 and the Inhabitants of Ierusalem for sinne and for vncleannesse But heerein they deale with Christ and his Church Bellarm. de verb. Dei lib. 4. cap. 1. regulam fidei non totalem sed partialem as they doe in other matters for they account the Scriptures not a perfect but a partiall rule of Faith and patch it vp with their traditions Yea they make Christ but halfe a Sauiour whilst they make others ioynt-purchasers with him ascribe to him the satisfaction for the fault but leaue to others to satisfie for the punishment No maruell therefore that these men doe square the Sacrament after the same proportion and bring in halfe a Sacrament for halfe a Sauiour If the people should deale with the Priests in their offerings after this maner it would either coole their deuotion or worke a reformation Our blessed Sauiour doubtlesse as he had respect to the demonstration of his passion and the shedding of his bloud by the whips speare nailes and crowne of thornes so had he a purpose by these outward elements Iausen Comor c. 131. Ludolp de vita Christi par 2. c. 56. to set foorth our full redemption perfect nourishment we haue by him which cannot be shewed but by eating and drinking And this diuers learned Papists yea the Romane Breuiary set forth by Pius Quintus doe obserue Christ himselfe saith of the Cup as it is here in the Text This Cup is the new Testament in my bloud Gelas de CoÌ„secrat distin 2. Who then without iniury can alter or abrogate any part of this Testament Yea the deuiding of one the same mysterie is not done without a greeuous sacriledge saith a Bishop of Rome This practice of the Church of Rome doth oppose it selfe to the institution of our Sauiour Christ Mat. 26.27 Mar. 14.23 Luk. 22.20 and crosseth the generall practice of Antiquity Three of the Euangelists haue carefully recorded the vse of the cup and St. Paul here hath duly related the same that in the mouth of many witnesses this doctrine might be established and the Churches right might remaine vpon record against this Romish sacriledge Yea lest the historicall narration might seeme insufficient to inforce it wee haue Christs precept to his disciples who did represent the laytie to vrge it For as in the sixe and twentieth of St. Mathew Christs commands Mat. 26.27 Drinke yee all of this so in the foureteenth of St. Mar. 14.23 Mark it is said They all dranke of it And Caietans reason vpon that place is good Caietan in Mat. 26. Drinke ye all of this because it is shed for all For it
is very reaâ—onable that all who haue an interest in the bloud of Christ should be partakers of the wine which reprâ—sents his bloud I may say therefore with Cyprian to Cecilius If it be not lawfull to vs late the least Commandâ—ment of Almighty God how much lesse one so great and weighty Mâ—reouer as â—ur Sauiours institution doth teach prescribe the vse of the Cup to the generall practicâ— of succeâ—ding agâ—s doth approue iâ— which how euident it is may appeare by Bellarmines shallow arguments and wâ—ak proofes of the contrary Bellarm. de Eueha lib. 4. cap. 24. Andraâ— Ortho expli li. 7 Andradius a principall stickleâ— at the Councell of Trent and a vehement dâ—fender thereof iustly reprooues the opinion of those who held that the Cup was anciently taken away from the laytie and restored by Leo. And Cardinall Cusanus can go no â—urther for the head of this streame As appears in his Epistle to the BohemiaÌ„s â—hen the Councell of Lateran which was twelue hundred yeeres after Christ So that they who are wont â—o bragge of antiquity and challenge â—s for nouelty are herein manifestly â—ound to be meere nouilists shake â—ands with the Maniches Leo quadra Ser. 4. who abstained from the vse of the Cup. The Romanists doe pretend reasons for this their sacriledge but such as are no lesse absurd then their practice is impious Andradius saith they had learned by long experience Andrad vbi supra that the vse of the Cup could not bee retained without maruailous danger In which speech he not onely taxeth our Sauiour Christ of inconsideration who could not foresee but the Church also of extreme ignorance or negligence that in twelue hundred yeeres could not obserue or would not auoyde such dangers But what are those dangers I pray you Gerson will tell you lest mens beards should be wet and lest the wine should be sowre if an ouer plus were consecrated Rhem Ann. in Iohn 6.58 The Rhemists say Because the Communicants being many so much wine could not at once be conueniently consecrated and there might be danger of sheading Which Reasons with some others of the like stampe comming foorth of the forge of drowsie braines were it not a serious and sacred matter doe rather deserue laughter then answere The Apostles constitutions ranne with this tenor Acts 15.28 It hath semed good to the holy Ghost and to vs but behold the pride of these men who practise what seemes good vnto themselues onely without direction of the holy Ghost and contrary to the institution of the Lord Iesus Whatsoeuer reason therefore flesh and bloud may haue for taking away of the Cup I may well say in this case of a matter of certaintie what Bellarmine saith of a matter of probability that is the vse of vnleauened bread Neque enim dubitari potest quin illud sit melius Bellar. de sacra Euchar. li. 4. cap. 7. faciendum quod Christus fecit It is not to be doubted but that is best and fittest to be practised which Christ himselfe hath done And if the Church of Rome will persist in this sacriledge 1. Cor. 10.16 let her take heed lest for taking away the Cup of blessing she draw vpon her the curse of God taste of the wine of his wrath as the Lord himselfe threatneth Reue. 16.19 Againe here the Papists are iustly taxed for some alterations and additions in the matter of the Sacrament as namely in vsing and vrging vnleauened bread in the mixing of water with the wine and dipping the bread in the wine 1. They vrge very nicely the vse of vnleauened bread Rhem. An. in 1. Cor. 11.23 yea the Rhemists vehemently charge vs that we neither follow Christ nor St. Paul in doing the contrary Indeede if either the Euangelists or the Apostle had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rhemists had said somewhat to the purpose but it being otherwise the Text yeelds them not the least colour for their conceit For the Pâ—sseouer must be celebrated wâ—th vnleauened bread All that caâ— bee said is grounded occasionally because the Passeouer being now celebrated it is like our Sauiour tooke such bread as the time and place did afford him Not because the Sacrament did necessarily require it but because the celebration of the Passeouer did presently yeeld it Now it is not fit that an accidentall ceremony should bring in a perpetuall necessity Anseâ—m saith Multis Catholicis ratiâ—nali uâ— videtur quod agunt non est contra fidem Catholicam Epist Wiâ—eram Ep. Do. Soto in 4 sent â—isâ—â—â— 9. qu. 〈…〉 Ier. 2.13 Yea this me thinkes might stop the Rhemists mouthes in that the learned amongst them doe hold it indifferent For though Scotus account the Grecians schismatikes for vsing leauened bread yet doth Dominicus Sotâ— and others apologize for them Yea the Councell of Horâ—nce definitiuely allowes their practice 2. They vrge exceedingly the mixing water with wine wherein I may say with the Prophet Ieremy These people haue committed two euils one by taking away the cuppe from the people the other by adding water to the wine in the Priests cuppe Yet could I easily passe ouer this in silence Rhem. Anno. in 1. Cor. 11.23 were it not for the Rhemists vâ—hâ—mency who vrge it as a matter of necessity and affirme that we in neglect thereof doe contemne Christ and his Church impudently and damnably for Christ say they and the Apostles and all the Churches in the world haue euer mixed their wine with water But this stone of impudency rebounds vpon themselues For as there is no mention of this mixture in the word of God So a great Popish Antiquary affirmes Po. Virgil de inuent lib. 5. cap. 9. Primus autem vino miscuit Do. Soto in 4 sâ—nt dist 9. qu. 1. Art 6 â—qâ—inas in 1. Cor. 11. Lect. 6. probabile est c. that Alexander the seuenth Bishop of Rome did first of all when hee consecrated mixe water with the nine Dominiâ— Soto as likewise diuers others saith It is not a matter of necessity and onely probable that Christ to allay the hâ—at of the wine in those hot climats did mixe it with water Is it not strange that they should hold that damnable in our pactice the contrary whereof is onely probable and occasionall in their iudgements The taking away of the cup. and yet not tremble to practise that which is directly contrary to the institution of Christ and the constant practice of so many succeeding ages Neither is it to be neglected that this their mixture hath brought them into many perplexed disputes as namely whether the water be incorporated with the wine and transubstantiated or whether it remaine intire and serue onely for signification and the like A third nicety is the Priests dipping of the bread in the wine which indeed is folly from a false ground namely from the soppe giuen
communicate with the Church thou art not fit to supplicace the Lord. Num. 9.7 We reade in the booke of Numbers that it troubled cerâ—aine men to be disabled for celebrating the Passâ—ouer and so should it grieue a good Christian heart to be any way hindred from receiuing the Communion If our spirituall wants were as sensible as our corporall we could not chuse but hunger thirst after the Sacrament but as bad humors in the body doe kill the appetite though the meate be dainty so our inward corruptions doe make flatte our affection to this food though it be heauenly It is dangerous for a healthfull man to forsake his food and for a sicke man to refuse his physike Behold the Sacrament is both food and physike to the soule it is foode to the strong physike to the weake what assurance can there be of the spirituall life and health to him that refuseth it But alas for pitty how many are there who neglect this blessed meanes of life and health so doe sin against their owne soules Remember the doome of those excusers in the Gospell I say vnto you Luk. 14.24 that none of those men which were bidden shall taste of my Supper Againe seeing that Iesus Christ is the especiall matter of this Sacrament those are very worthy of reproofe who profane and abuse it The more sacred and precious the ordinance the more odious and pernicious is the abuse and prophanation thereof Procul ô procul este profani The Papists doe charge vs with dishonouring of the Sacrament but if any Profâ—ssor of the Gospel can be shewed to haue so profaned it as diuers Papists yea some among the Popes haue done let him beare the exâ—remest degree of reproach that can be cast vpon him What more ordinary with them then to make it a bond of secresie for shedding of bloud and a mystery of iniquity to confirme them in their cruell and trecherous designes so was I argâ— confirmed who made assault vpon the Prince of Orange as appeareth in the printed discourse touching that businesse So were diuers confirmed and câ—mbined in that late horrid and hellish Gunpowder treason as appeareth by diuers voluntary confessions depositions What greater dishonor could be offered to our Sauiour or what viler profanation to the Sacrament then to abuse such a sacred ordinance to sauage and barbarous designes Yea some of them haue not stucke to make that a meanes for poysoning the body which Christ ordained for the preseruation of the soule As Platina writes of Henry the Emperour Platina in vita Clâ—mens 5. And who doubts but his Holinesss had a finger in it that he was poysoned by a Monke in receiuing the Eucharist Yea that which would make a man almost amazed to consider and tremble to write Cardinall Benno reports of Pope Gregâ—ry the seuenth called Hildebrand he might be wâ—ll called a brand of hell that hee dâ—manding of the Eucharist resolution of diuers questions as the Gentiles were wont to doe of their Idoles and receiuing no answer cast the Eucharist into the fire Oh horrible profanenesse of a vile wretch Les vies des Papes Rom. worthy as the hiâ—torian saith himselfe to haue beene â—ast into the fire Others there are who albeit they come not to that height of impudency and impiety yet doe they offend in comming to the Sacrament carelesly and receiuing it vnworthily Men that celebrate the Sacrament as those did their sacrifices in the first of Esay Esa 1.15 hauing their hands full of bloud and their hearts full of malice As those sacrifices were an abomination to the Lord so are these Sacraments Our Sauiour said It is not fit to put new wine into old vessels and I may say It is not fit to put holy wine into lothsome vessels How many alas are there who profane and pollute these mysteries by bringing with them profane soules Tit. 1.15 For to them that are defiled and vnbeleeuing nothing is pure their hearts are like filthy caskes which marre all that is put into them Wee know the fearefull estate of him who came without a wedding garment Mat 22. when he was questioned Friend how camest thou in hither hee was striken speechlesse and hauing no word of defence being bound hand and foot was cast into vtter darknesse And this should terrifie all those who come to the Sacrament without these ornaments of grace which should make them gracious in the sight of Christ Ge. 41.14 and fit to be entertained at his table When Ioseph came before Pharaoh as we read in Genesis he changed his garments and haued himselfe so it is our duty when we come into so great a presence to be partakers of such a holy ordinance Iob 9.31 to put off the clothes of our corruptions which defile vs and to shaue off the locks of vanities which disgrace vs. I may say therefore to euery approching Communicant in Saint Iames his words Iam. 4 8. Cleanse your hands you sinners and purge your hearts you double minded and then draw neere to the Lord. And your hearts must answâ—re with Dauid Psa 29.6 I will wash my hands in innocency and so will I come to thine Altar O Lord. Againe seeing Christ Iesus is truly offred and exhibited in the Sacrament the consideration thereof should stirre vs vp with an earnest desire to be partakers of it It is saâ—d in the Psalme Psa 78.25 They did eate the bread of Angels which was a great prerogatiue Cypr. de Coena Domini and Cyprian calls this Panem Angelorum the bread of Angels I may here make a fit exposition of Samsons riddle Out of the eateâ— came meate Iudg. 14.14 and out of the strong came sweetnesse For out of the dead Lyoâ— of the Tribe of Iuda there comes to vs in the blessed Sacrament mosâ— sweet vnspeakeable comfort Here is sanguis pretiosior balsamo Bern. de Coena Domini that bloud which for the cure and comfort of the soule is more precious theâ— Balme This is called by the ancient Fathers our Viaticum and fitly for as the Israelites in their passage to Canaan had Manna Sap. 16. which yeelded omne delectamentum all delightfull tastes So whilst wee passe this our pilgrimage wee haue the blesâ—ed Sacrament which yeelds most heauenly delectation Here is that King in the Gospell which inuites his guests saying Behold I haue prepared my dinner Mat. 22.4 my oxen and my fatlings are killed and all things are ready For here is whatsoeuer good the soule of man can desire Here the Spirit and the Spouse doe cast to euery man to come and take of the waters of life freely Reu. 22.17 Other meates and drinkes may suspend they cannot quench hunger and thirst but he that comes to Christ feeds vpon him Ioh. 6.35 shall neuer hunger or thirst any more Therefore my brethren I must say to you as the Angell
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
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
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
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