concealed from him 2. King 5. whose eyes are like flames of fire Reue. 1. Gene. 3. In vaine it is for Adam to hide himselfe amongst the trees of Paradise Ionas 1. Gen. 18. for Ionas to lurke in the side of the Ship for Sarah to laugh bâ—hind the Tent dore It is neither Captiuity for remotenesse Carmel for height Amos 9. the Sea nor Hâ—ll it selfe for the depth can secure or shroud an vnworthy Communicant from God Psal 7.9 who searcheth the heart and the reines When the Lord falls to his examination hee will set mens sinnes before their eyes in order Psa 50.21 If they will not examine themselues and set their sins before their eyes for their compunction and conuersion the Lord will set them before them to their vtter confusion and condemnation The Rhemists in their notes vpon these words doe strangely collect the necessitie of auricular Confession It is something against them Bell. de â—aeni li. 3. c. 3. 4. that their great Goliah hauing gathered what places of Scripture hee could to this purpose and some of them absurd enough had no power to touch vpon this Coast It is more that the ancient Fathers in their exposition of these words haue flatly contradicted the Rhemists collection For Athanasius saith Atha vel quâ—squis suit author eorum Commentar T it tui ipsius arbiter â—sio I would propound no man for thy Iudge but thy selfe Theodoret saith Bee thou thine owne Arbiter and examiner But most of all that the place it selfe makes directly against them and is rather a Canon to batter then a Bulwarke to support their Auricular Confession For when the Apostle saith Let a man examine himselfe he sends no man to the Priest but rather referres and restraines this examination to a mans owne care and conscience There is a maruailous difference betweene Examination and Confession and it is impossible to conclude the one from the other And albeit I deny not but the faithfull and skilfull Pastor may when occasion is offred be helpefull to a man in the examination of himselfe by resoluing of doubts informing the iudgement and quieting the troubled conscience yet to make that absolutely necessary which is onely accidentally expedient neither sorts with reason or Religion But leauing that erronious collection we may from hence inferre directly that forasmuch as euery one who comes to the Sacrament must examine himselfe children fooles and madmen and all those who are altogether disabled by nature for this examination are by no meanes to bee admitted to the Communion Againe this doctrine serues to lash those lazie Communicants who hauing sufficient abilitie either vtterly nâ—glect or very negligently practise this waighty duty of examination before they come to the Sacrament This is one principall cause why many doe receiue the Sacrament vnworthily to the dishonour of God and the danger of their owne soules It fareth with some as with bankrupts who cannot abide to behold their decayed estate and therefore it is irksome to them to turne ouer their bookes of account And many there are who of meere negligâ—nce are wanting to themselues in this behalfe Were they to vndertake some matter of life death it would make them vigâ—â—ant diligent and albeit they heare that this is matter of saluation or condemnation yet are they very carâ—lesse negligent But let our practice my Brethren be an Eccho to the Apostles precept Let euery one of vs with all diligence examine our selues Let vs as Ieremy speaks search our hearts try our wayes Lam. 3.40 Io. Buxdorf synag Iuda cap. 12. As the Iewes sought euery corner of their houses lest any leauen might remaine there when they celebrated the Passeouer So let vs seeke euery corner of our hearts as St. Austin exhorts lest any leauen of iniquity Omnes animae latebras Aug de temp Serm. 2. Gen 44.12 hypocrisie vanity doe lurke there when we come to the Lords Supper And as Iosephs officers sought his Brothers sacks from the eldest to the youngest for the Cup so let vs search our soules and examine our liues from the first to the last for our corruptions that either the view of our guiltinesse may humble vs or the consideration of our innocencie may giue vs comfort And to that end we shall doe well to acquaint our selues with the word of GOD and to make it the Lydius lapis and rule of our direction For it will be as a light vnto our feet Ps 119.105 a lanthorne vnto our pathes It will bee as a looking-glasse to discouer the errors of our liues Iam. 1.23.25 and an exact guide for our effectuall imagination We read that the Shipmen in the seuen and twentith of the Acts Act. 27 28 29. did diligently sound those troublesome Seas wherein they were tossed that so they might preuent those perils which incountred them in that dangerous voyage So must we take the Word of GOD for our sounding plummet in this our examination As they doubting to fall into some quicksands strake sayle so must we Verse 17. to auoyd the quicksands of this guiltinesse pawse and deliberate before we come to the Sacrament And lastly as they fearing lest they should fall vpon rocks Verse 29. did cast foure ankers out of the sterne So we if we will auoyd this dangerous rock of condemnation must haue our foure ankers to cast out The matter wherof our examinatioÌ„ doth consist The first is knowledge the second faith the third repentance the fourth charitie And these foure ankers may fitly be called foure Interrogaâ—ories whereupon eâ—ery one must diligently examine himselfe 1. Knowledge The first Anker and the first interrogatory in this our examination is knowledge which is as the eye to the body the Sunne to the world the Pilot to the shippe The shippe is not troubled or tossed saith St. Ambrose wherein prouidence sayleth No Christian duty can yeeld good performance or obtaine good acceptance at the hand of God without knowledge Some seruices may be performed to a King by a man meanely qualified but some require much iudgement Behold here one of the greatest seruices we tender to the King of Kings and doth it not therefore require a correspondent knowledge and iudgement The Lord neuer appointed a blinde sacrifice and he will not accept blinde and ignorant seruice What is zeale without knowledge but a rash precipitation what is deuotion but vaine superstition what are mortall actions but glorious transgressions Knowledge giues a good tincture to all vertues therefore St. Peter exhorts 2. Pet. 1.5 Ioyne with your vertue knowledge It is dangerous to set foot within the Lords sanctuary or to approach neere to his Table without the guidance of this Lampe Most men are desirous to get humane knowledge whereby they are inabled to discourse and conuerse with others but few study to bee wise to saluation And Satan whose workes are opposite
he did sanctifie himselfe Ioh. 17.19 so I may say hee doth sanctifie the Sacraments for the Churches sake that she thereby might be sanctified 3. The Sacraments are seales of the Couenant therefore they cannot without odious forgery be fixed or annexed thereunto by any but by Christ Is it Treason to put a priuate mans seale of a Princes Letters PateÌ„ts And shall it not be found high treason against the most Highest to put the seale of a Sacrament to the Charter of Gods holy word Is there a Sub poena gone forth against them that adde to the Word Reu. 22.18 and shall it not seize vpoÌ„ them that presume to adde to the Sacraments Yes verily whosoeuer shall presume to adde or ordaine any other Sacraments God will surely adde to him his plagues Gal. 1.8 Therefore as St Paul doth pronounce Anathema to him though he were an Angel from heauen that shall preach any other Gospell then what he hath preached so I may boldly say If any man shall obtrude vpon the Church of Christ any Sacraments that he hath not ordained he is worthy to be accursed 4. It was necessary that Christ himselfe should immediatly institute the Sacraments to preuent schisme For had they bin left to the institution of men one would haue held of Paul another of Apollos another of Cephas 1. Cor. 1.12 Therefore the Apostle to reduce the Corinthians to peace to draw all their affections as it were Sun-beams to one center asks them Is Christ diuided Verse 13. Were you baptized into the name of Paul Intimating that it was Gods speciall prouidence the Sacraments should be founded vpon Christ that so schisme might haue no shelter by them amongst the Corinthians If the administration of the Sacrament by some men was made an occasion of schisme much more in all likelihood would the institution haue bin the meanes of a greater rent Therefore our Sauiour who had his garment without seam his life without scandall and all his courses without contention so that his voyce was not heard in the street Mat. 12.19 was carefull that by reseruing to himselfe the institution of the Sacraments he might keepe out schisme and faction the inward bane and Gangrene of his Church 5. This is a part of Christs royall prerogatiue Eph. 5.25 as he is the head of the Church and is to prouide all spirituall comforts for the good of his body Psal 2.6 He is that wise and soueraigne Lawgiuer therfore he prescribes to his seruants and subiects that homage and subiection he requires at their haÌ„ds Heb. 5.9 Yea he is the author of eternall saluation and giues it vnder his great Seale And these reasons are implyed in these two titles the Lord Iesus He is the Lord and so forth of his supreme power and authority may enioyne his Church to embrace his ordinances As he is called The Lord of the Sabbath Mâ—r. 2.28 so may we call him the Lord of the Sacraments as he forth of his authority changed the Sabbath in regard of the day so did he the Sacraments in respect of the elements Againe as he is the Lord so is he Iesus the Sauiour and Redeemer of his Church and therfore forth of his mercy and compassion he giues the Sacraments as pledges of our redemption Thus both forth of his eminent soueraignty exceeding mercy he becomes the author of these sacred ordinances If any but Christ can say Mat. 28.29 All power is giuen mee in heauen and in earth let him boldly and freely ordaine Sacraments If he shall attempt the one not being able to affirme the other he shall be found an incrocher vpon Christs prerogatiue Yea this case is so cleare that both Bellarmine Bellar. de sacro in gen lâ—b 1 ca. 23. Greg. de Valen Tom. 4. disp 3. qu. 5. punâ— 2. and Gregory of Valentia doe confesse That the opinion of certaine Schoolemen can no longer be defended who hold that diuers of the Sacraments were not ordained by Christ Thus the Sacrament being an especiall part of Gods worship and seruice a singular instrument of Grace a seale of eternall saluation an Antidote against schisme and a principall part of Christs prerogatiue to whom should the institution thereof belong but onely vnto Christ Confirmation Pennance Matrimony Orders Extreme vnction Haec quaestio definitione dissoluitur Lactan. Institut 5. 18. In regard whereof the Church of Rome is hereby iustly taxed as an incrocher vpon Christs prerogatiue by adding and obtruding vpon the Church of God fiue Sacraments of her owne inuention If we had an exact definition of a Sacrament the same would lash this Romish presumption and I see not how wee can better define it then by these causes here concurring to the constitution thereof So that a Sacrament is a visible signe of inuisible grace instituted of GGD to shew and apply vnto vs the vertue of Christs death anâ— Passion Catech. Trid. Bell. Greg. de Valen. vbi supra alij Pontificij For if wee thus explane the end and adde to the old definition the Author or efficient cause which the learned of all sorts do generally hold to be essentiall in a Sacrament theâ— will it send packing the other fiue â—ome of which diuers learned Paâ—ists doe truely acknowledge not to â—aue been instituted by Christ nor â—o be applyed to that end which is â—equired in a Sacrament And inâ—eed this point Gregory of Valentia â—oth closely intimate Gre. Valen. disp 3. desac qu. 5. p. 1. whilst he calls Baptisme and the Eucharist Reuera â—acramenta True Sacraments inâ—eed For what can those words of â—is import but that the other Sacraments are not so Verè propriè sacramenta â—oncil Trid. sess 7. Can. 1. though the Counâ—ell of Trent strikes him with Anaâ—hema who denies that any of these â—iue is truely and properly a Sacrament The Papists would faine gaine â—ome aide for their error from the â—uffrages of the ancient Fathers but â—n vaine For albeit they sometimes vse the word SacrameÌ„t in their wriâ—ings more generally improperly as Hierome saith coÌ„cerning the Reâ—elation Tot sunt SacrameÌ„ta quot verba Hieron prol gaâ—eat that it containes as many Sacraments as words Yet when they â—peake exactly of the Sacraments they acknowledge onely two namely Baptisme and the Supper of the Lord whilst they say that The Sacraments of the Church did flow forth of Christs side Aug. in Psal 40. Chrysost in Ioh hâ—m 48. alij Bellar. de Sacra in gen lib 2. c. 27. when it being pearced with a Speare there came forth water and bloud water representing Baptisme and bloud signifying the Eucharist In answere hereunto Bellarmin hath a silly euasion namely that the issuing of water and bloud foorth oâ— the side of Christ may haue more expositions For we stand not vpon the exact exposition of that place but onely shew what the iudgement oâ—
Antiquity hath beene yea in some sort grounded vpon the Scripture And what need any one contend for seuen Sacraments when as two are very sufficient for the Church of God There is a notable correspondence betweene our naturall and our spirituall life As to the one there is required our birth nourishment so to the other wee haue Baptisme the Sacrament of our new birth and the Supper of the Lord the Sacrament of our nourishment And as food and raiment are sufficient for the preseruation of the body so Baptisme which is our clothing by putting on the Lord Iesus 1. Tim. 6.8 Gâ—l 3.17 1. Cor. 10. and the Eucharist which is our food by the spirituall eating of Christ are sufficient for the soule Againe here we shall doe well to take notice whence the Blessed Sacraments haue their vertue namely from the Author of them the Lord Iesus And consequently they are not to be refused from the hand of an euill Minister As the Word is mighty and powerfull through God by whom-soeuer it is preached 2. Cor. 10.4 so the Sacraments may be effectuall to the faithfull from what lawfull Minister soeuer it be receiued It is very obseruable that our Sauiour did not baptize in his owne person to manifest Iohn 4.2 that the vertue of the Sacrament doth not depend vpon the Minister but the Author And what is Paul or what is Apollos but the Ministers of Christ the one may plant 1. Cor. 3.5.6 the other may water but it is God which giues the increase The Separatists our new Donatists forth of their Pharisaicall pride doe abandon our societies as profane and reiect our Sacraments as polluted by the hands of an vnworthy Minister but let euery humble Christian be as farre from their opinion as they are from a charitable vnion If it bee the true treasure of the Word though it be offered in earthen vessels despise it not and if Christ the great Physician prescribe a cordiall though it be giuen by a leprous hand refuse it not Againe for as much as the Lord Iesus is the Author of the blessed Sacrament it behooueth vs to esteeme of it very reuerently Behold here is a princely table where the Angels are attendants Chrysost and the King of Kings is the Master of the feast As Iacob said of Bethel How fearefull is this place So may I say How honorable is this Sacrament therefore as Chrysostome exhorts Adora communica humble thy selfe Chrysost ad pop Antioch bom 61. and bow the knees both of body and soule to reuerence this rich gift from the hand of Iesus Christ St. Paul saith of the Ministers of the Gospell 1. Thess 5. Haue them in singular reuerence for their works sake So may I say of the Sacraments Haue them in singular reuerence for their Authors sake If the legall Sacraments deliuered by Moses the seruant of God beeing profaned could procure the wrath of God how much more shall the Euangelicall being the institution of the Sonne of GOD if they be abused or despised So saith the Apostle If they that despised Moses Law Heb. 10.28 died without mercy vnder two or three witnesses of how much sorer punishment shall he be worthy that treadeth vnder foote the Sonne of God and contemneth the bloud of the Testament If St. Paul by direction and commission from Christ had instituted the Sacraments they should haue beene esteemed honourable but how much more when Christ himselfe is the immediate Author of them It made much for the excellency of the Tabernacle Exo. 31.3 in that Almighty God would haue it to bee the worke of choise men Bezaliel and Aholiab whom he furnished and filled with excellent knowledge And doth not this make much for the honor of the blessed Sacrament that it is the institution of Christ Colos 2.3 in whom are hid all the treasures of wisedome and knowledge Exod. 16. Manna was of it selfe an excellent and dainty foode but so much the more excellent in that it came from God and not by the ordinary course of nature and so is the blessed Sacrament in that it comes from Christ Rom. 9.5 who is GOD blessed for euermore Wee must not esteeme this as a constitution of the Church which yet is to be reuerenced as the precept of an indulgent mother to her deare children but as a diuine and heauenly ordinance comming as a rich gift from the Father of lights Iam. 1.17 If the Institutions of great Princes doe in time obtaine great honour and estimation and are celebrated with great solemnity as diuers orders of knighthood the like how much more honorable should this blessed ordinance of Christ the King of Kings be accounted When the King of Persia held out the golden Scepter happy was hee that might come to touch the top of it So when Christ hath instituted and doth inuite vs to his Sacraments euery one should count it his great happinesse to be partaker of so great fauour and should come to them with alacrity It cannot but greeue a Christian heart to see how the Sacrament of Baptisme is generally disesteemed and Christ the author thereof is thereby much dishonoured It is vsuall in most Congregations when Baptisme is administred for people to flocke away vnreuerently as though that Sacrament nothing concerned them But they should knowe that as they owe their duty of their prayers to the infant their silent suffrages for th'incorporating of it into the society of the Saints â— so themselues may take occasion to reuiue the remembrance of theiâ— owne Couenant in Baptisme and are bound to honour the ordinance of Christ with their presence Lastly seeing Christ is the authoâ— of this Sacrament it is our duty to receiue it reuerently and to vse it religiously This Sacrament came from heauen as St. Ambrose saith and therfore it requires a heauenly mind in the Receiuer If we be inuited to a great mans table we are carefull to carry our selues with all due reuerence and respect not suffering a word to slippe or an action to passe vs which may procure disgrace to our selucs or distaste to that great man behold then we being inuited by the Lord Iesus to his Table let vs both in respect of his ordinance and presence banish out of our hearts all such wicked and wandring cogitations as may either prouoke our Sauiour or preiudice our selues Happy and thrice happy is he that esteemes of the Sacrament highly comes to it cheerefully and receiues it reuerently For hee that is thus feasted by Christ in the kingdome of Grace shall one day sit downe with Abraham and Isaac and Iacob in the kingdome of glory THE SECOND Sermon The Externall Matter of the Sacrament 1. COR. 11.24 And when hee had giuen thankes hee brake it c. THE second cause in the constitution of the Sacrament is the matter and the due consideration thereof is very materiall The matter of the Sacrament
desolate lest with the foolish Virgins by our slothfull delay Mat. 25.11 the dore of mercy be shut vp against vs. It is good counsell of St. Augustines Aug de verb. Apost ho. 42. Emamus occasionem let vs purchase opportunity of doing good but especially when it is offered let vs not neglect it When we see the wounded man lying in distresse Luk. 10.33 then is there opportunity offered with the good Samaritan to open the bowels of compassion Luk. 16.20 When Lazarus lyes at our dores hungry full of sores then is there a time to shew mercy When the Spirit of God knockes at the dores of our hearts Reu. 3.20 by the hammer of the Word or the sound of any good motion 2. Cor. 6.3 then is it our part to take the accepted time and to lay hold on the day of saluation Thus doing we shall be like the tree planted by the riuers of waters that brings forth her fruits in due season Psal 1.3 so shall we be blessed Gal. 6.9 and shall reape in due season if we faint not The Efficient cause or Author of the Sacrament That question of the Prophet Isaiah is very materiall in all the parts of Gods worship Esay 1.12 Who required this at your hands And if in all the parts of Gods worship then more especially in the blessed Sacraments which haue their eminency aboue other of Gods ordinances Therefore the Apostle both for the better reformation of the Corinthians information of the Church of God for future times shewes here that the Lord Iesus is the Author of this Sacrament that so all posterity might esteem reuerently of it and be afraid to profane it as being a diuine ordinance When almighty God retained the gouernment of his Church immediatly in his own hands himselfe was the immediate Author of the legall Sacraments He prescribed to Abraham the Sacrament of Circumcision described the same in respect of the matter the manner the time the sex the persons as we read in the seuenteenth of Genesis He likewise gaue direction to Moses Aaron Gen. 17.10 14. concerning the Passeouer with all the Ceremonies and circumstances as they are largely descrbed in the 12. of Exodus Exo. 12.50 Though the Lord honored Moses in making him his Ambassadour yet he retained to himselfe the absolute authority of instituting the Sactament Moses was faithfull as a seruant in the Lords house yet neither inacted he any Law or instituted any Sacrament but onely published the one Exo. 25.9 and gaue direction for the other and in all he did still he had his patterne and warrant from GOD. When the Sonne of God was incarnate swayed the scepter in the time of grace he likewise did ordain and institute two Euangelicall Sacraments to seale vp thereby the ancient Couenant of Grace As there is a pregnant testimony of the institution of Baptisme in the eighty and twentieth of Mathew Mat. 28.18 19. Mat. 26.26 Mar. 14.22 Luk. 22.19 so doe three of the Euangelists make very plaine mention of Christs institution of the Eucharist and the Apostle heere reuiues the memory thereof Neither did Christ ordaine the Sacraments onely as he was man Greg. Valen Tom. 4 disp 3 quaest 5. p. 1. Bell. de sacra in Gen. lib. 1. cap. 23. as Gregory of Valentia would haue it but as hee was God man as diuers Schoolemen doe confesse Yea Bellarmine doth seeme some-what to qualifie that opinion of his fellow Iesuite saying that the humanity of Christ is the instrument as it was hypostatically vnited to the diuinity And surely to affirme that Christ onely as man though by Commission from God did institute the Sacraments were some derogation to the dignity thereof Ambr. de Sacra 〈◊〉 4. c. 4. St. Ambrose saith well The Sacraments came from heaue◠That is they had a diuine institution Now there are diuers reasons why it should be so First the Sacraments are an especiall part of Gods worship they are military badges whereby we publiquely professe our selues to be the souldiers seruants of Iesus Christ whilst we serue in his Campe and vnder his colours Acknowledging that no other shall prescribe to vs any Sacraments but onely Christ by whom alone we looke for eternall saluation Therefore St. Paul disclaimes that honour which some of the Corinthians forth of their factious affections were wont to cast vpon their sequestred Teachers saying 1. Cor. 1.13 Were you baptized into the name of Paul And surely it were odious ambition and presumptuous arrogancy if any man should assume vnto himselfe this dignity which is peculiar to the Sonne of God 2. To him it belongs to institute the Sacramēts who is the author of Grace and can thereby make them effectuall to the receiuer And that is onely Christ GOD and man and not any other who is meerely man The Sacraments indeed are like to a seale as a seale giues force to the writing so the Sacraments doe confirme to vs the Couenant of grace but yet they doe this onely as they are ingrauen with the death and printed with the hand of Christ Num 21. If Moses or any other Israelite had of his owne head without diuine warrāt set vp a brazen serpent it had neuer beene effectuall to cure the stinging of the fiery Serpents And had any mortall man beene the author of the Sacraments they had neuer bin powerfull to cure comfort the distressed soule If the woman with the bloudy issue Mat. 9.20 had touched the hemmes of ten thousand others garmēts besides our Sauiors she had not bin healed and if tenne thousand Sacraments were ordained by any other but by Christ they haue small power to heale the maladies of our soules Luke 8.46 The woman touched the hemme of Christs garment but the vertue came from Christ that cured her disease so we doe receiue the outward elements at the hand of the Minister but the vertue power therof proceeds from Christ to cure the bloudy issue of our sinnes The Sacraments are as conduit pipes to conuey grace into the Cesterns of our hearts but Christ himselfe is the fountaine Ioh. 1.16 Of whose fulnesse wee receiue grace for grace Had the anoynting of the blind mans eyes with clay and spittle Ioh. 9.6 beene the prescription of any other it had beene alikely meanes to depriue a man of his sight but being Christs direction it was effectuall to giue sight to him that was borne blind As in humane actions the instrument hath his vertue actiuity from the principall agent so haue these sacred ordinances their vertue and efficacy from Christ the author of the Sacraments From him proceeds the influence of Grace We powre on water in Baptisme but he baptized with the holy Ghost Mat. 3.11 and with fire In the Lords Supper we deliuer the elements but he it is that giues vertue to the Sacrament As
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
spake to Elias Vp and eate come with cheerfulnesse to this holy table I doubt not but some of you haue found much heauenly comfort by receiuing the Sacrament So that you are able to say with the Psalmist Psa 66.16 Come and I will tell you what the Lord hath done to my soule Yet for your further comfort I must wish you to remember that the banquet is onely begunne in this life which shall bâ— perfected in the life to come When Christ shalâ— say in heauen as it is in the fift of the Canticles Cant. 5.1 Come my friends eate and be merry Now the Spouse hath Christ in sacramento but then she shall haue him sine velamento Bern. de Coena Domini now she recâ—iues him in mystery then she shall enioy him apparantly Hic dulce praeludium illic nuptiale conuiuium Here is but the first course like the preludium to a song but there shall be the banket kept with all ioy and heauenly harmony Lastly for as much as Christ is offred to vs in the SacrameÌ„t it shall be very necessary that we examin whether hâ—uing receiued the Sacrament we haue receiued Christ Because as Saint Augustine saith Aug. cant Faust Mani lib. 13. c. 16. Et tract 59. in John there are many which eate panem Domine but not panem Dominum They receiue the outward signes but not the inward grace I will therefore deliuer a few but infaillible markes wherby wee may know whether wee haue receiued Christ First where Christ is receiued he workes mortification in the soule of the Receiuer abates the strength of those corruptions which otherwise would be potent and violent So saith St. Paul in the eight to the Romans Rom. 8.10 If Christ be in you the body is dead because of sinne but the Spirit is life for righteousnesse sake As a good corrosiue eates away the dead flesh so the body and bloud of Christ doe eate away the fleshly corruptious of dead workes Therefore Chrysostome Chrysost in Gen. hom 1. calls Christ curatorem animarum the Curer of soules And indeede where Christ comes he makes a threefold cure he cures the heart the hand the tongue He banisheth euill motions out of the heart Bern. de Aduent serm 5. bindeth the hand from euill actions and bridleth the tongue from euill speeches A second note of our receiuing Christ is our viuification quickning of our soules to liue the life of God For as the body of the dead man 2. Reg. 13.21 by touching the bones of Eâ—zeus receiued life So by touching and tasting of the body of Christ our soules that were dead in trespasses doe liue the life of grace and our selues are quickned to the performance of all Christian duties Ber in Cant. serm 17. For vnxit Deus vt vngeret therefore was he anointed with the oyle of grace that of his fulnesse we might receiue grace for grace Ioh. 1.16 both the grace of remission and the grace of sanctification so that we are able to lay with Saint Paul Gal. 2.20 Now I liue no more but Christ liueth in me A third note of our receiuing Christ is our alienation and estranging from the world according to that of St. Paul in the third to the Colossians Col. 3.2 If you be risen with Christ set your affections on things that are aboue The young man that onely came to Christ would not part with his wealth bring commanded Mark 10.22 but Zaccheus hauing receiued him into hiâ— house makes a voluntary offer of dispersing to the poore and making restitution Thus if we haue receiued Christ in our hearts the World will be crucified to vs and wee to the World The greatest pleasures and profits of the world will bee dung and drosse euen vile in our estimation in respect of him and the heauenly comforts wee receiue from him 4 Whosoeuer receiues Christ in the Sacrament receiues him into his heart as Zacheus did into his house ioyfully O blessed Iesus saith Bernard Luk. 19.6 Ber. in Cant. serm 32. how oft when thou camst vnto me didst thou comfort my wounded conscience by powring vnto it the oyle of gladnesse As the Sunne arising vpon our Horizon makes it cheerefull glorious so the Sun of Righteousnesse when it ariseth vpon the Horizon of a sanctified heart causeth it to reioyce with ioy vnspeakeable glorious Yea all the blessings of God are made comfortable to vs 1. Pet. 1.8 as it was with those happy conuerts who did eate their meate together with gladnesse and singlenesse of heart Acts. 2.46 For vbi Christus ibi Angeli ibi lux ibi coelum Chrysost in Mat. ho. 49. Where Christ is there are the Angels there is the light of Heauen there is Heauen it selfe Yea the priuiledges are excellent we obtaine by receiuing Christ For as it is a meanes of our adoption so it is a pledge of our eternall saluation As many as receiued him Ioh. 1.12 to them he gaue this prerogatiue to be made the sonnes of God Rom. 8.17 And if we be sonnes we are also heyres yea coheyres annexed with Christ And as the Israelites had a taste in the wildernesse of the fruits of Canaan Nu 13.24 which afterwards they did enioy more plentifully in that promised Land So haue we in the wildernes of this present world the first fruits of that glory which hereafter we shall enioy in the celestiall Canaan more aboundantly for euer A fift note of receiuing Christ is our thankefulnesse of heart stirring vs vp to cheerefull obedience Dauid hauing receiueâ— râ—â—â—efe from Barzâ—llai giues this charge to his sonne Salomon Shew kindnesse to the Sonnes of Barzillai 1. Reg. 2.7 So Christ Iesus furnishing vs with this heauenly foode may iustly chalâ—enge at our hands all that wee can doe to manifest our thankefull hearts for such a singular benefit As the Kingâ—y Prophet saith VVhat shall I render to the Lord for all his benefits bestowed vpon me Ps 116.12 So must we consult all the faculties of our soules and enquire with what we may present our Sauiour Christ for this great mercy and our conclusion must be his resolution I will offer to thee the sacrifice of thankâ—sgiuing Vers 17. and call vpon the Name of the Lord. Thus if vpon the receiuing of the Sacrament we finde in some measure the strength of sinne abated grace augmented our affections estranged from the world our soules filled with heauenly ioy and our hearts stirred vp to vnfained thankfulnesse then may we with maruellous comfort assurance conclude that we haue truely receiued Christ And to such a Communicant I may say as our Sauiour said to Zacheus Luk 19.9 This day is saluation come into this house THE FOVRTH Sermon The Forme of the Sacrament 1. COR. 11.26 For as often as ye shall eate this bread and drinke this cup c. HAuing spoken of the Author
Churches practice against Romish reseruation Canon trib grad dist 2. de Consec when the Pope Clement himselfe besides his expresse prohibition hath a caueat that onely so much be consecrated as may at that time be spent Againe this action of Giuing the Sacrament makes against oblation For the vse of the Sacrament is that it be giuen to the people not offred to God this being a maine difference betweene a Sacrifice and a Sacrament that in the one we giue to God in the other God giues to vs. And it is very obseruable against the Church of Rome which stands vpon her reall Altars and Sacrifice that if any such had remained St. Paul who was diuinely wise in pressing and proouing the points he had in hand did strangely neglect a forcible argument in not requiring maintenance to the Ministers for their seruing at the Altar and offring Sacrifice Rhâ—m An. in Luk. 22.19 it being as the Rhemists say the principall act and worke of priesthood Yea if any such altars and sacrifice were remaining did not hee make a needlesse change of the office of the Priests vnder the Law the Ministers vnder the Gospell saying 1. Cor. 9.13 As they which wait at the Altar are partakers with the Altar so they which preach the Gospell should liue of the Gospell Againe this checks that nice curiosity of the Romanists who contrary to the ancient custome of the Church Euseb hist lib. 7. cap. 8. doe put the Sacrament into the mouthes not giue it into the hands of the Communicants Yea their scrupulous nicenesse who require that they should not willingly touch it with their teeth but only dissolue it with their tongues Whereof I know not what reason can be rendred except they doubt the deuill might be in their Eucharist and doe some mischiefe to the receiuer for byting of him as it is in the fabulous story of Gregories cited by the Rhemists Rhem. An. in 1. Tim. 4.5 where the deuill entring into a woman that bit him in eating of Lettice Ego quid feci sedebam super lactucam venit illa momordit me Greg. dial li. 1. cap. 4. and beeing reprooued for it answered What haue I done I did but sit vpon the Lettice and she came and bit me Secondly as this doctrine yeelds matter of confutation so doth it also of consolation For here is represented the best and greatest gift that euer was giuen to the sonnes of men euen the Sonne of GOD himselfe That is a great gift which Zaccheus spake of Lk. 19.8 Behold the one halfe of my goods I giue to the poore That is a greater which Herod promised to the dancing Damsell Mar. 6.23 VVhatsoeuer thou shalt aske of mee behold I will giue it euen to the halfe of my Kingdome But that the greatest of all which that prodigall giuer offers to our Sauiour Math. 6.9 when shewing him all the Kingdomes of the world hee said All these will I giue thee if thou wilt fall downe and worship me Yet behold all those gifts had they been in their purpose and power to dispose are of infinite lesse value then this transcendent gift Therefore St. Iohn when hee speakes of it Ioh. 3.16 doth single and set it forth with an Emphasis Sic Deus dilexit mundum So God loued the world whereupon Chrysostome saith Sic Deus dilexit Did God so loue the world Chrysost in Gen. ho. 27. Dic beate Iohannes quomodo sic tell vs O blessed Iohn how was that So Euen that which followeth So God loued the world that he gaue his onely begotten Sonno that whosoeuer beleeued in him should not perish but haue euerlasting life Loe here the greatest gift that heauen could yeeld or the earth desire Blessed therefore be the Giuer and blessed be the gift for euermore Thirdly this giuing of Christ in the Sacrament yeelds matter of instruction For this gift of God to vs must stirre vp our hearts and hands to giue praise and thankes to him and to study with the Prophet what wee should render to the Lord for this admirable benefit yea Ps 116.12 seeing God hath not spared his owne Sonne Ro. 8.32 but giuen him for vs to death we should thinke nothing too deare for the testification of our thankefulnesse We are bound by the mercies of God Rom. 12.1 to giue vp our bodies a liuing sacrifice to him Euen to consecrate our selues our soules and bodies and all that we haue and are to his seruice who hath vouchsafed vnto vs forth of his aboundant mercy this inestimable gift to our exceeding comfort The fift action of Christ and consequently of the Minister is that which I call verball as comprehending words of promise This is my body which is giuen for you This cup is the new Testament in my bloud which is shed for you In which our blessed Sauiour doth necessarily shew the vse benefit of the Sacrament performing therein the office of a carefull Physician in preparing a medicine prescribing to his Patient the vse shewing the vertue of it Necessarily I say for albeit the Sacraments are visible words Aug. in John tract 79. yet must they also haue audible words annexed to demonstrate the vse of them else will they be but dumbe shewes Which president of Christs doth iustifie the practice of our Church that appointed those words to be vsed in the deliuery of the Sacrament If any man obiect he knowes these things before I answere that our weakenesse considered we had need not onely to haue the vnderstanding informed but the memory also reuiued and the affections stirred vp for our better meditation of these mysteries So that this stirring of vs vp by these words may be like the Angels stirring the people of Bethesda Ioh. 5.4 that the Sacrament may yeelde vertue for the cure and comfort of our soules In this verball action I will briefly explane the words Concerning the first This is my body I haue shewed by conference of Scriptures and testimony of Fathers that the same are a tropicall speech and import thus much This is a figure a signe a representation of my body In the other there are diuers tropes First where hee saith This cup is the new Testament in my blood Euery one knowes there is a metonymy of the subiect the cup being taken for that which is in the cup. Againe there is another trope in the word Testament For the cup or wine in the cup is the Testament onely as Circumcision is the Couenant that is a signe of the Couenant And indeede this Testament and Couenant are both one and so the Hebrew word Berith and the Greeke Diatheke doe signifie For that which is called Berith a Couenant * Gen. 17.10 is called Diatheke * Acts. 7.8 And Hieron in Zach. 9.11 renders the word Berith testamentuÌ„ And in his exposition he saith Testamentisiue pacti tui Heb. 9.10 Homers Illia a
Testament The reason of this appellation ariseth partly forth of Sacramentall phrases partly from of a reference and resemblance of Moses speech when sprinkling the bloud he calls it the bloud of the Testament Neither is this manner of speech a stranger to humane writers For Homer calls their sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull leagues of their gods But here it may be questioned why it is called the new Testament or Couenant Gen. 3.15 Gen. 17.2 Act. 10.23 seeing the same is very ancient being made in Paradise to Adam renewed to Abraham witnessed by the Prophets figured in the sacrifices I answer it may be called a new Couenant in diuers respects First in regard of the matter the one being a Couenant of works the other of Grace Secondly in regard of the manner and so it is the new Couenant as our Sauiour calls his precept of Loue A new commandement Ioh. 13.34 For as that commandement is called a new commandement because it is newly reuiued and more effectually vrged then before so this Couenant may be called a new Couenant because it is more plainely renewed more powerfully confirmed to the Church of God Thirdly it is called the new Couenant in regard of the Minister for Moses was Minister and Mediator of the old Testament being the seruant of God but Christ is the Minister and Mediator of the new Testament beeing the Sonne of God Fourthly it is so called in regard of time the one containing a promise the other shewing an accomplishment thereof the one premonstrating Christ to come the other demonstrating him already come Fiftly in regard of the new forme or ceremonies wherin it is set forth Not in those legall types as the bloud of Buls and Goates but in the elements of bread and wine which doe liuely represent the body and bloud of the Sonne of God as without spot Heb. 9.11.12 Thus the words being cleared From hence we may infer that seeing the Sacrament is called the Couenant of Christ wee must haue the hand of faith to aprrehend it For there is a mutuall relation betweene sides foedus Hes◠5.2 as Assuerus holds out his golden Scepter so Queene Hester must draw neere and touch the top of it as God tenders to vs a Couenant of mercy so wee must reach forth the hand of Faith to lay hold vpon it Yea this Couenant requires also the hand of obedience For there must be a mutuall stipulation concurring betwixt God and man in this case As God doth couenant with Abraham to be his all-sufficient God Gen. 17.1 So Abraham must couenant to walke before God and be vpright Now if we haue this hand of Faith to apprehend and this hand of Obedience to demonstrate our apprehension then happy and thrice happy are we 2. Cor. 1.20 all the promises and Couenants of God shall be to vs in Christ Iesus yea and Amen Thus much for the actions of the Pastor Now to the Actions of the people wherein I will be briefe in regard that what concernes them is in some sort handled by reason of relation in the actions of the Minister The first of these actions is the taking of the Sacrament This action is of great vse and therefore mentioned by all the Euangelists It signifies our apprehending of Christ with the merits of his death and passion And indeed what auaileth the preparation and sanctification of the elements if they be not receiued Hence I obserue first that it is no arbitrary thing whether we receiue the Sacrament or not seeing we are enioyned it by vertue of this precept Take eate The Centurion said to our Sauiour speake the word onely Mat. 8.9 and my seruant shall be whole Now Christ hath spoken the word and commanded vs to take the Sacrament therefore we should doe it But here we may obserue as it is in the speech of the Centurion not onely Christs precept but our benefit also which is maruailous great The seruants of Naaman said well vnto him 1. Reg. 5.13 If the Prophet had commanded thee a greater matter shouldest thou not haue done it how much more when he saith Wash and bee cleane So may I say My brethren if wee had onely Christs cōmandement should we not obey it how much more when much comfort is to be obtained in obeying the commandement The want of this taking in many may iustly cause the Prophets complaint Esa 6.47 There is none that stirred vp himselfe to take hold on thee The wofull fruit of which neglect we may obserue in the same place when he saith We doe fade like a leafe Vers 6. As the body must needs pine away without foode and the leafe wither without the Sunne and sappe to nourish it so without laying hold vpon Christ that vertue may proceed from him to be as foode and sap to our soules they must needs decay and famish That is a heauenly proclamation Reu. 22.17 Let whoso will come and take of the water of life freely but that is a heauy complaint He came amongst his own Ioh. 1.11 but his owne receiued him not And this complaint falls as a iust reproofe vpon them who refuse to take the blessed Sacrament Againe here it must be remembred that we bring the hand of Faith when we come to the Table of the Lord. Our hearts and hands in receiuing of the Sacrament must be like two buckets in a well one going vp when another is going downe Whilest the hand of our bodies goes down to take the bread wine the hand of our soule must goe vp to Christ in heauen to lay hold on him To which purpose St. Augustine saith well Aug. in Ioh. tract 25. Quid paras dentes VVhy dost thou prepare thy teeth thy belly Prepare thy minde Beleeue thou hast eaten Againe in this case it is our duty to be as ready to giue as to take As we receiue the blessings of God so must we returne our praise thanks vnto him As the bird when shee takes a drop of water lifts vp her head and her eyes So we when we taste of these mercies must lift vp our hearts hands with all thankefulnesse to our gracious God the giuer of all good gifts and not be like the swine which deuoures the acornes but neuer lookes vp to the tree from whence they fell The second Action of the people is the eating of the bread and drinking of the wine This action also is very necessary being very significant as that which comprehends the particular applying of Christ to euery communicant For as S. Austin saith Aug. contra Faust Mani lib. 20. c. 21. This is the eating of Christ the communicating of his Passion with a sweet remembrance that his body was crucified his bloud shed for our sinnes To eate and drinke is oft in Scripture phrase transferred from the body to the minde as in the sixt of Iohn Ioh.
yet is it said in the seuenty eight Psalme that they remembred not his hand Psa 78.42 nor the day that he deliuered them from the enemy and who doth not condemne their ingratefull forgetfulnesse of so great benefits But if we cause our cogitations to retire vpon our selues and consider the vnspeakable mercy of Christ in deliuering vs from eternall condemnation aad his gracious goodnesse in ordaining this memoriall of our deliuerance I doubt not but we shall find greater cause to tax our selues for our vnkind forgetfulnesse whilst it may be said of vs as the holy Historian saith of Pharaohs Butler Gen. 40.23 yet did not the chiefe Butler remember Ioseph but forgat him When our Sauiour told Peter that he would deny him Mat. 26. Peter promised confidently that he would not but afterwards hauing through humane frailty done it when the Cocke did crow he remembring the words of Iesus went foorth and wept bitterly Behold my brethren haue not we as iust cause to mourn for our shamefull forgetfulnesse who notwithstanding these remembrances doe neglect these great mercies which we should locke and lay vp in our hearts like rich Iewels and keepe them safe as soueraigne preseruatiues If a King hauing ransomed a captiue should giue him a peece of plate and wish him when he drinks therein to thinke vpon the fauours hee had done him how vnworthy were that captiue of this fauour if hee should forget him Loe here our King of Peace hath deliuered vs from a miserable captiuity and hath giuen vs the Cup of saluation requiring vs when we drinke thereof to thinke vpon him Oh how vnworthy are we of this great mercy if we will not remember him We may well say in the Psalmists words Psa 137.5 6. If I forget thee O my Sauiour let my right hand forget her cunning Yea if I doe not remember thee in thankfulnesse let my tongue cleaue to the roofe of my mouth Iustin li. 5. The Athenians enacted Legem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law of obliuion but here Christ hath ordained Legem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law of remembrance We should oft times haue Christ in remembrance but especially when we come to the Sacrament hee should be the matter of our meditation Lâ—k 22.42 Lord remember mee when thou commest into thy Kingdome saith the penitent malefactor and Christs answere is This day thou shalt be with me in Paradise So let vs carefully and fruitfully remember Christ when we come to the blessed Sacrament and then we may be assured he will remember vs now he is in his Kingdome But how shall we remember him fruitfully Not by oathes and blasphemies not by execrations and cursings not to cherish presumption in our selues for thus onely doe some remember Christ Some alas haue the name of Christ very sildom in their mouthes but when they sweare by him some sildome haue him in their minds but when they do vainely presume vpon him But miserable wretched men they are who thus doe turne the grace of God into wickednesse Which take boldnesse to sin Rom. 6.1 because grace hath abounded and so make a poyson of a Mithrydat But let vs so remember Christ that the remembrance of him may be a preseruatiue against sinne by considering how deare it cost him to redeeme vs and if wee haue fallen through frailty that it may be a restoratiue by remembring that hee is a gracious Aduocate 1. Ioh. 2.1 and the propitiation for a penitent sinner Let vs remember the basenesse of his birth to humble vs the painefulnesse of his life to make vs diligent in his seruice and the bitternesse of his death to confirme our patience Let vs depend vpon him both in health sicknes in life and death In health let vs remember him as a mercifull Redeemer in sicknesse let vs thinke vpon him as a gracious Comforter In health let vs say with the Spouse in the Canticles Can. 1.7 Shew me thou whom my soule loueth where thou feedest for why should I be as one that turneth aside to the flocks of thy companions In sickenesse let vs with Bartimeus cry vnto him Mar. 10.48 Iesus thou Sonne of Dauid haue mercy on mee And in the houre of death let vs with blessed Steuen commend our soules into his hands saying Lord Iesus receiue my spirit Act. 5 9 Loe this is a fruitfull this is a blessed remembrance of Christ And so much for the end in generall now to the end in particular verse 26. For as oft as you eate of this bread and drinke of this cuppe you shew the Lords death till he comes These words as oft are here twice vsed and there may be diuers reasons for the same First to put a difference betweene the Passeouer and the Supper The Passeouer was celebrated but once a yeere and at one certaine time of the yeere but the Supper of the Lord may be administred many times and at any time of the yeere And herein also this Sacrament differs from Baptisme which is only once administred and not iterated and reason for as it is sufficient that we be once borne into the World but necessary that wee be often fedde so is it sufficient that wee doe once receiue Baptisme the Sacrament of our new birth but very expedient that wee oft receiue the Eucharist the food and nourishment of our soules Secondly as these words may serue to distinguish betweene this and the other Sacraments so may they also very aptly carry with them an intimation of receiuing often First in that the Apostle saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how oft soeuer which implyes an itteration Again the word being before vsed and here againe repeated cannot but import an often receiuing of the Sacrament But here it may bee questioned how oft a man is to receiue the Sacrament Chrys in Tim. hom 5. For answere whereunto I might say with Chrysostome The Apostle hath not limited this Sacrament with any obseruation of time But for further resolution we will consider First the practice of Antiquity Secondly Hier. ad Lucin Ambr. de sacr li 5. c. 4. Chrys in 1. Cor hom 28. Aug quaest dogm q. 53. the rules of Direction grounded on reason We read that in the Primitiue Church both the East and Westerne Congregations vsed to celebrate and receiue it euery day afterwards euery Lords Day to the which practice S. Austin or whosoâ—uer was Author of the Dogmaticall questions doth exhort Afterwards it came to once a moneth but deuotion waxing euery day colder then other P. Lumb sen 4. dist 12. it was decreed that euery one should receiue it thrice a yeâ—re which was somewhat tolerable But Rome who brags of hâ—r renowned neuer-failing Faith doth in this particular shew a glimpse of her Apostasie and giues euident demonstration of her want of zeale deuotion For the Councell of Trent is faine to come
to Almighty God in stead of fiat lux saith Genes 1. fiant tenebrae he either labours vtterly to clowd the vnderstanding with ignorance or else he makes a league like the league of Naash 1. Sam. 11.2 to put out the right eye the eye of Diuine knowledge not caring to spare the left eye of humane for he knowes that if a man were the most exact Grammarian the acutest disputant the most eloquent Orator the profoundest Astronomer yea had all secular knowledge all these without sacred knowledge are but like the huskes whereupon the prodigall Sonne did feede Hieron in 1. ad Titum yeelding no good nourishment to the soule It were a happy thing if euery Communicant were capable of that commendation St. Paul giues the Romanes Rom. 15.14 I know that you are filled with all knowledge But that is too high a pitch for euery one to soare vnto yet is there a certaine competency in some speciall things required of euery one that intâ—nds to be a comfortable partaker of the Sacrament The first of these is the excellency of man by creation which the holy Historian expresseth saying God created man in his Image Gen. 1.27 that is in righteousnesse holinesse and other diuine indowments Ephe. 4.24 wherewith his soule was beautified and adorned The sâ—cond is the misery of man by transgression for as the knowledge of mans excellency may bee scientia inflans so the knowledge of his misery will be scientia contristans Bern. in Caâ— serm 36. As the one may puffe him vp so the other will serue to humble him forasmuch as he hath lost that blessed estate defaced that gracious image brought himselfe into the wofull slauery of sinne Satan and wrapped himselfe in the fearefull snares of death and condemnation The third is the restored estate by Redemption by the death and obedience of Iesus Christ both God man Man that he might satisfie for the transgression of man God that he might inable the humanity to beare the infinit punishment which all the men and Angels in heauen earth had not beene able to beare and to make his Passion and obedience of infinit merit and efficacy Yea God and man that he might reconcile God vnto man and become our Emmanuel euen GOD with vs. The fourth is the obedience and thankfulnesse that we are bound to tender vnto Christ for this mercifull deliuerance We are serui à seruando as Saint Austin saith Aug. de Ciui Dei lib. 19. cap. 15. Christ Iesus hath paid our ransome rescued and redeemed vs from that wofull estate of hell and condemnation therefore we must serue him in holinesse and righteousnesse all the dayes of our life Luk. 1.75 We owe to him our Halleluias prayers and teares and all the paines that possibly wee may be able to take in his seruice The fift is mans felicity in the state of glory when hee shall be made partaker of that immortall inheritance which was forfeited by Adam but purchased againe by Christ and in that inheritance of those sweet ioyes which eye hath not seene 1. Cor. 1.9 nor care heard neither haue entred into the heart of man the meditation wherâ—of as it yeelds much ioy so may it be a notable spurre to pietie Lastly hee that will be a fruitfull receiuer of the SacrameÌ„t must haue knowledge of the authour nature vse and fruit thereof it being a demonstration of mans happy Redemption in this life and thrice blessed condition in the life to come Herein is set forth the body and bloud of Christ redeeming vs from thraldome of sinne and condemnation that we might be partakers of the inheritance of the Saints in light Col. 1.12 And therefore haue the Euangelists so diligently recorded and the Apostle here so carefully repeated the institution and therefore haue I also so largely handled the doctrine of the Sacrament that you might be able to discerne the Lords body Thus the knowledge of mans innocency by creation his misery by transgression his recouery by Redemption his duty of sanctification his felicity of glorification and the demonstration of this in the blessed Sacrament must in some measure be required of him who is to be admitted to the Table of the Lord. The second anker is Faith Faith which Saint Chrysostome calls the holy Anker Chrys in Psa 115. est sacra quadâ—â— anchora and eâ—ewhere the Lady and Queene of vertues Therefore as St. Paul exhorts that in our spirituall warfare aboue all we take the shield of Faith Ephe. 6.16 So I may say in this our spirituall worship we must take the hand of Faith The Apostle here bids vs â—xamine our selues and in the next Epistle he shewes that this is the chiefest Interrogatory in this our Examination 2. Cor. 13.5 saying Examine your selues Ioh. 1.12 proue your selues whether you be in the Faith Faith is the hand whereby Christ Iesus is applyed to the soule of euery receiuer By this hand the woman with the bloudy issue receiued vertue from Christ Luke 8. Vertue is gone out of me ver 46. For as the grace was not included in his garment but issued from his blâ—ssed body so was it not the hand of her body but of her soule that conueyed it According to our Sauiours saying Daughter Verse 48. be of good comfort thy faith hath made thee whole This hand of faith wee must be sure to bring when we come to the Sacrament Aug. de verb. Apost ser 2. For it is Sacramentum fidelium the Sacrament that belongs otely to the faithfull And indeede Faith is very necessary to this purpose for it purifies the heart and so makes it a fit receptacle for Christ Act. 15.9 Saint Paul therefore bowes his knees for the Ephesians that Christ may dwell in their hearts by faith Eph. 3.17 Faith is the wedding garment Nuptiale vestimentum est fides Chrys op imperfe hom 41. which makes vs welcome to this Feast of the great King This made Noahs diligence Abrahams obedience and Abels sacrifâ—ce to find acceptance and without this it is impossible to please God Heb. 11.4.8 If therefore thou come to offer this Eucharisticall sacrifice without faith saith Bernard non placas sed peccas Bern. super Cant. ser 24. In stead of pacifying God thou shalt purchase his heauy displeasure Except faith goe before the Sacrament comes but like a seale to a blank and serues onely to seale vp thy vnbeleefe to condemnation Aug. in Ioh. Tract 26. For hee that abides in Christ nor Christ in him neither eates his flesh nor drinkes his bloud Faith workes wonderfully makes things absent present It is scala à terra ad coelum Chry. in Psal 116. a ladder wherby wee mount vp from earth to heauen and lay hold vpon Christ It giues assurance of Christs presence in the Sacrament Heb. 11. For it is the euidence of
beene the Author of Reconciliation betweene God and man so he may be an effectuall reconciler of man to man that it may be said of him as it is of Iacob Gen. 32.28 Because thou hast had power with God thou shalt also preuaile with men Againe such is the excellency of this vertue that it graces seasons all others And as all Iosephs brethren were welcome for Beniamins sake so all Christian duties are accepted for Charities sake Otherwise if a man gaue all his goods to the poore 1. Cor. 13.14 and his body to the fire yet if he haue not loue it profiteth him nothing Againe whereas other vertues haue their period in this life Chrysostome saith Charitas inchoatur in mundo perficitur in coelo Charity is begunne on eâ—rth but perfected in heauen Whereas others euen the great cardinall vertues Faith and Hope 1. Cor. 13.13 doe vanish this excellent vertue of Loue remaines and vnites vs to God to Christ to the Saints and Angels for euer Yea such is the excellency of Loue that God himselfe is called Loue. Though he be iustice power wisedome truth whatsoeuer else is good yet it pleaseth him to be stiled especially by this Name as Saint Iohn saith 1. Ioh. 3.8 God is Loue. In a word as the fire from heauen gaue approbation to the ancient Sacrifices so this feruor charitatis this fire of Loue kindled in our hearts by the Spirit of God makes the Sacrament acceptable to God and comfortable to our owne soules And contrarily as God regarded not the sacrifice that was offered with broyles and teares of discontent Mal. 2.13 so will he not looke vpon that Sacrament which is receiued with an vncharitable heart or hand Hee that receiues the Sacrament in this kinde August serm ad infant de sacram as S. Austin saith receiues not the mysterie for himselfe but a testimony against himselfe Yet behold men dare yea doe come to the Sacrament with hearts full of rancour malice enuy bitternesse alas what comfort can such haue by comming Hierom writes Hieron li. 3. super epist ad Gal. that when St. Iohn was grown so old that he was faine to be led betwixt two and when through feeblenesse he was able to say no more yet would he still ingeminate this exhortation Filioli diligite alterutrum My little children loue one another And so say I my brethren that you may be worthy partakers of the blessed Sacrament Loue one another Lo beloued these are the Anchors you must cast forth these are the Interrogatories whereof you must examine your selues If vpon diligent examination you find in your selues a competent knowledge of those matters and mysteries afore mentioned a stedfast Faith in Christ Iesus serious repentance for your sins and vnfained loue to your brethren then need you not to feare the danger of vnworthy receiuing then need you not dread the strict examination of Almighty God Yea then may you offer your selues to his examination and say as it is in the Psalme Psal 26.2 Examine me O Lord and proue mee try my reines and my heart Then may you come to the Sacrament with cheerefulnesse and receiue it with comfort then shall the Sacrament be a meanes to build you vp in sauing grace in this life that you may be partakers of eternall glory in the life to come A Prayer before the receiuing of the Sacrament O Eternall GOD most gracious and louing Father in Iesus Christ I thy vnworthy seruant doe here humble my selfe and present my prayers before the throne of grace confessing from the ground and bottome of my heart that I am a miserable and wretched sinner If I stood guilty of Adams transgression onely the same were enough to condemne mee but behold my owne personall sinnes are exceeding many and grieuous they are great and heynous that I haue committed against thee in thought word and deed I haue neglected many blessed opportunities whereby I might haue glorified thy name and gained much comfort to mine owne soule and I haue committed many iniquities the least whereof were sufficient to plunge mee in the gulph of despaire Yea I haue deserued by my manifold sinnes to be depriued of all the fauours and comforts that I haue receiued from thy gracious hands to taste in a deepe measure of thy heauy indignation in this present life and to be subiect to eternall condemnation in the life to come But this is my comfort Lord that thou art a gracious and a mercifull God to them that are truly penitent and lay hold vpon thy Sonne Christ Iesus with a liuely faith In regard whereof I am bold to come vnto thee in his Name beseeching thee for his sake to haue mercy and compassion vpon me to pardon and forgiue me all my sinnes to clense me with his bloud and clothe mee with his righteousnes Strengthen good Lord my weake and feeble faith mortifie the corruptions of my vile nature giue me true and vnfained repentance for all my transgressions assist me with thy blessed Spirit agaiast Satans dangerous assaults and the Worlds vaine allurements Yea sanctifie me I beseech thee with that blessed Spirit of thine in soule and body and spirit that I may sanctifie thy Name in holinesse and righteousnes all the dayes of my life And forasmuch as thou hast ordained the holy Sacrament to be an especiall meanes of working these other graces in the hearts liues of thy seruants I humbly beseech thee for Christ his sake that thou wilt vouchsafe both now and at all times to blesse this thy holy ordinance to me and to prepare me for the worthy receiuing of it Lord open my vnderstanding that I may by the eye of faith behold thy deare Sonne and my blessed Sauiour the author and matter of this blessed banquet that my Soule may be imployed in the diligent meditation of these sacred mysteries that by partaking thereof I may find those sweet comforts wherewith my heart may be abundantly refreshed Lord make me able in this holy Sacrament to bâ—hold the death and Passion of my Sauiour and in his death and Passion his wonderfull loue and compassion and that the consideration thereof may kindle in my heart those excellent graces of loue and zeale to thy glory and may stirre me vp to compassion and loue to my brethren Make roome in my heart for the entertaining of Christ and grant me grace to receiue him into the house of my soule like the Centurion humbly and yet like the Publican cheerefully and ioyfully That by this heauenly foode I may haue thy mercies in Christ sealed vp vnto me that so I may be preserued to the glory of thy sauing grace through Iesus Christ my Lord and onely Sauiour Amen Amen Thanksgiuing after the receiuing of the Sacrament I Humbly thanke thee most gracious God and louing Father for all thy blessings benefits bestowed vpon me who am not worthy the least of all thy mercies
Thou didst elect mee to life and glory before the foundations of the World were layd thou didst create me after thine owne Image wheras thou mightest haue made me the vilest of thy creatures And when thine Image was defaced thy fauours forfetted my selfe becom the bondslaue of sinne and Satan it pleased thee forth of thy exceeding mercy and compassion to send thy Sonne to be my Sauiour Redeemer and hast with him giuen mee all things belonging to life godlines Thou hast continually preserued me from those infinite dangers into which I haue cast my selfe by the demerit of my manifold offences Thou hast let me liue in these happy dayes of grace and peace wherein the sight of thy Gospell shines most brightly Thou hast vouchsafed mee many temporall blessings whereby my life might be cheerefull to me and my selfe carefull in thy seruice But when I remember thy vnspeakeable loue in that great gift of thine the Sonne of thy loue Christ Iesus and when I consider that thou makest him mine bringest him home to my heart in a wonderfull manner by participation of the blessed Sacrament it makes me say with admiration VVhat is man O Lord that thou art so mindfull of him What am I sinfull wretch that thou shouldest vouchsafe to make me partaker of so great mercies And now O blessed GOD what shall I render to thee for all thy vnspeakeable fauors I haue nothing Lord but the sacrifice of my vnworthy praise and thanks which I desire may be perfumed by the merits and offred vp to thee by the hands of my Sauiour Christ I will euer say to my soule which is all that I can say My soule praise thou the Lord and all that is within thee praise his holy Name Lord make me able willing to offer vp my selfe an holy and acceptable sacrifice to thee Lord pardon my great vnthankfulnesse make me daily more and more thankfull to thee and giue me grace to expresse my thankfulnesse by my obedience that I may walke worthy of thy mercies and liue as one that hath beene brought vp in thy house and fed at thy Table Lord let me finde the power of thy sauing and sanctifying grace by vertue of thy blessed Sacrament whereof through thy mercy I haue at this present beene made partaker Let my Sauiour bee vnto me as a good Corrosiue to eate out my corruptions that the power of sin may be daily weakned and the graces of thy blessed Spirit quickened and strengthened in me that my affections being wayned from the loue of this euill world they may mount vp to heauen and heauenly things that so in this life I may haue fruition of thy fauour and in the life to come be partaker of euerlasting blisse and glory and that through the merits and mediation of Iesus Christ my all-sufficient Sauiour and Redeemer So be it good Lord. So be it A Iustification of the gesture of Kneeling in the Act of receiuing the Sacrament of the Lords Supper ROM 14.19 Let vs follow after the things which make for peace and wherewith we may edifie one another LONDON Printed by ELIZ. ALLDE for Robert Allot 1631. To those who oppose and dislike the gesture of kneeling in the act of receiuing the Sacrament WHen our blessed Sauiour ascended he left this legacie to his seruants Ioh. 14.27 My peace I leaue with you Pacem dedit iturus pacem dabit venturus Aug. in Ioh. tra 77. my peace I giue you At his departure hee bequeathed to his Church peace spirituall and at his returne hee will giue to it peace eternall And for better conseruation of this rich legacie he gaue the blessed Sacrament as a badge and bond of vnity Is it not therefore lamentable to see this rich legacie neglected and that sacred ordinance which should be the bond become the bane of our peace But behold my brethren as it is the excellent worke of God to bring light out of darknesse and good out of euill so is it the malicious endeuour of Satan to bring darknes out of light and euill out of goodnesse For he beeing the first peace-breaker in the World labours continually to vexe the Church of God by raising vp the stormes of contention about the blessed Sacrament not onely betweene opposites who differ in substance but euen amongst brethren onely for matter of circumstance And albeit our gracious Soueraigne who if euer any a meere man may fitly be stiled a King of peace hath by excellent courses seconded that great Peace-maker yet alas through mens contentious dispositions his iust expectation hath beene frustrate and his worthy indeuours haue beene too fruitlesse which might discourage any man for entering into these lists yet when I see Hebrewes striuing together I cannot be silent but say to him that doth the wrong Why fmitest thou thy fellow Exo. 2.13 Not forth of any pragmaticall disposition or loue to contention as all that know me can witnesse but forth of a heart vnfainedly affecting the peace of Sion and desirous by appealing to your better cogitations to effect it That worthy fact of Master Caluin hath euer affected mee much who seeing some take offence at the Wafer cakes vsed in the Church of Geneua Beza in vita Caluini perswaded them not to raise vp any contention about that which was indifferent and shall not I doe so in a matter of like nature Bethinke your selues my Brethren what distractions these diuisions doe cause and can these diuisions be without great thought of heart Iudg. 5.15 whilst we stand like Cato and Scipio in the Senat with mihi videtur mihi non videtur The one approues the other reiects the ordinances of the Church The godly are grieued the weake are troubled the wicked are strengthned yea as Nazian speakes Cur hosti cōmuni gladios porrigimus Nazi aduer Eunoni Oratio Non quia vera sed quia sua est wee by our contentions doe put a sword into the hand of our common enemy Remember I pray you that as Saint Austin saith There is some man who defends his opinion not because it is true but because it is his owne for so selfe-loue doth draw men into error Consider that opinions though grounded on error through time become strong resolutions Bethinke your selues carefully what holds you in opposition Is it a doubt that yeelding may disparage your persons or discredit your Ministery Consider that the Ancients haue neuer gained more honour then in retracting their errors Or is it zeale to Gods glory Consider then I pray you how this affection hath transported diuers very excellent and eminent members of the Church of God and this will make you looke rather how safely then how speedily you sayle Ponder I beseech you seriously how many faithfull and famous seruants of God yea some of which haue layd downe their liues for the testimony of Iesus haue aduisedly and willingly yeelded to this ordinance of the Church And hath it not
To this I answere that there is great difference betweene our Coheyrship and equality of fellowship with Christ For though wee be now Coheyres with Christ through hope Tit. 3.7 yet do we challenge no fellowship of equality with him but acknowledge our due subiection to him as our Lord. And when wee shall hereafter be in actuall and reall possession of our inheritance I hope Christ shall challenge that priuiledge Gen. 42.40 In the Kings throne I will be aboue thee yea farre aboue all principality and might and domination c. Ephe. 1.20 So that if kneeling be a barre to our equality fellowship as well it may yet is it not any hinderance to the apprehension of our Coheyreship with Christ which is assured to vs of our blessed Sauiour by participation of the blessed Sacrament without consideration intention or institution of any gesture For it is a groundlesse conceit to hold that Christ intended the gesture of sitting as a meanes to giue assurance of our coheyr-ship and it crosseth their opinions who will haue no gesture or other ceremony in the seruice of God to bee significant Another reason why kneeling hinders the assurance of our Co-heyreship is this * It doth not Because it diuerteth our hearts from meditating on the death of Christ for we cannot at the same time meditate and tender to God a worthy sacrifice of prayer This proposition is not true Dispute pag. 20. I answere that these are not such opposite employments as they are called that they cannot stand together For if intention and prayer may concur yea ought not to be separated why may not meditation also which hath greaâ— affinity with the same Yea such correspondence there is rather then opposition betweene meditation and prayer that they are both comprehended in one Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Ge. 24.63 some translate to meditate some to pray And surely it seemes strange to me it should be held impossible that at the same instant a man should meditate vpon the benefits of Christs Passion and pray that he may haue an interest therein and benefit thereby A third argument to proue kneeling vnlawfull in the act of receiuing is for That * This proposition is not true it doth debarre vs from partaking with Christ of the priuiledges and prerogatiues of this Table a The argument implyed in these words is bad because it debarreth vs from sociall admitance and entertainement b This argument is worse in regard wee are not at that time and act of an equall and fellow-like condition with Christ at his Table c Dispute page 30. For answere to this First I may truely say that this reason is grounded vpon pride and hath affinity with the former which suppose that we can neither be guests nor Coheyres with Christ except wee make our selues his equals But irregularity had need to reconcile it selfe before it impugne the constitutions of our Church For this argument which by no meanes will admit the Lords Supper to haue resemblance with a running banquet condemnes the manner of administring in diuers irregular coÌ„gregations where the Sacrament is receiued standing Yea it requires things impossible namely that this be a set banquet of the greatest solemnitie Disput pa. 26. with guests sitting thereat For how can this be performed with any such solemnity where a thousand are to receiue in a morning Together at one time they cannot because it is impossible to haue a table to receiue them all neither can they doe it successiuely except they shall sit down and steppe vp againe presently and that hath small shew of solemnity in it Secondly I answere that ciuill Tables yeelds not these supposed priuiledges and prerogatiues of an equall and fellow-like condition to euery Guest â—f a poore man were inuited to a Noble-mans Table would not an humble carriage beseeme him And could he without grosse presumption entertaine a thought of equality and fellow-like condition with the Inuitant Yet must we poore wretches by this manner of reasoning hold our selues wronged and debased except vpon our entertainment at Christs Table we assume presumptuous thoughts of an equall and fellow-like condition with him the King of Kings Thirdly it is considerable that this holy Table and Banquet doe differ from others which are meerely ciuill neither doe they yeeld vs those priuiledges that the ciuill doe At ciuill banquets being at Table with men of worth it is ciuility to put on our hats but not seemely to doe so at this holy Banquet Againe when we are at a ciuill table it is a common liberty and priuiledge for a Guest to take meat and carue to himselfe an action of more moment then a Gesture but it is not so at this holy Table where euery man must receiue onely what is deliuered to him by the hand of another neither may he refuse to take and eate what is deliuered him which comes too short of that liberty we haue at a ciuill table And whereas this sociall sitting is vrged as an essentiall priuiledge of the Lords Table it may seeme strange that till of late it was neuer so esteemed nor held so much as any whit materiall For whereas wee finde plaine precedents a As namely for kneeling Chrys ad Popu. Antioch ho. 61. Ambros de Spiri li. 3.12 Aug. in Psal 98.5 And the Disputer produceth testimonies for the gesture of standâ—ng in the ancient Writers for practice of other Gestures I suppose it would be a troublesome taske to finde amongst them any one euident Record for the Gesture of Sitting at the Sacrament Fourthly kneeling is affirmed to be All these three Propositions are denied 1. Repugnant to the Law of Nature 2. because it is repugnant to Decency 3. being no gesture for a Table of repast and therefore is vnlawfull For answer whereunto I might first distinguish betweene a ciuill and a sacred Table and shew that they require not correspondence of all comportments as before I shewed But it is obseruable that Nature hath not prescribed any such particular Table-gesture as Sitting Standing or kneeling at our meat We know that the Muscouites neither haue any Table nor doe sit at their meat as we doe And we reade that the Iewes leaned so that their Gesture was neerer Lying Posset hodâ—e id videri purum decoruÌ„ Caluin in Ioh. 13.63 then Sitting Now these Gestures in our conceits seeme very indecent as M. Caluin hath obserued concerning the Gesture of the Iewes because they are dissonant from ours Yet farre be it from vs to say they are repugnant to the Law of Nature for so wee should taxe our Sauiour and his seruants for that they could not iustifie Neither may we fitly say these Gestures are indecent except wee be content that they shall likewise censure ours which no doubt seeme so to them And if it were granted that kneeling at a table of common Repast were in all mens