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
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
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
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
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
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
also in the consecration of our spirituall And therefore S. Marke Marke 14. vers 22.23 vseth both the words So that our Sauiour taking the bread in his hands gaue thankes to God for the redemption of mankind for the reuelation thereof by the Word and the assurance of the same by the blessed Sacrament And withall prayed that whereas the bread wine of themselues had no power or vertue for that spirituall vse wherein they were to bee employed It would please God so to be present with his ordinance that through his grace and blessing the Sacrament might become a faithfull meanes to confirme our vnion with Christ and to seale vp vnto vs the worke of our redemption Now from the Conduit-pipe of this benediction Bella. de Eucharist lib. 1. cap. 10. Bellarmine and the Rhemists would faine conuey their doctrine of Transubstantiation but herein they foget themselues and contradict their owne doctrine For they generally hold that coÌ„secration is effected by these words Hoc est corpus meum This is my body Now this benediction goes before euer Christ speakes these words so that they must either reiect their maine ground of consecrating by hoc est corpus meum Iustin Mart. Apol. 2. Origen Cont. Cels lib. 8. Cyprian de Coena domin Theod. Dia 2 Hier. epist ad Euagrium Aug. de Trin. lib 3. cap. 4. or deny that this benediction is operatiue to change the substances But the truth is that consectation is done by this thankesgiuing and prayer as the ancient Fathers doe generally teach consequently not by a bare rehearsall of those words Hoc est corpus meum as hereafter wee shall obserue more fully Now this consecration of the elements by prayer and thankesgiuing is a sanctifying and setting apart of them for a sacred vse and consequently yeelds matter of much comfort For by it is represented Christ Iesus sanctified and set a part by Almighty God for the sanctification and saluation of mankinde according to that in the seuenteenth of Iohn Ioh. 17.19 For their sakes I doe sanctifie my selfe that they also may be sanctified through thy truth So that as the oyntment did descend from Aarons head to his beard Psa 133.2 and went downe to the skirts of his cloathing so the oyle of grace and gladnesse is hereby deriued from Christ our head to euery member of his body and he being consecrate is become the author of eternall saluation to all them that obey him Heb. 5. â— Againe seeing that the elements of bread and wine are sanctified to a sacred vse we must put a difference betweene them other bread and wine For the bread after consecration is not common bread Iren. l. c. 4. cap. 34. as Ireneus truely saith As the gold which was profane in the furnace became holy when it was sanctified to the vse of the Temple so the bread which was by nature common by consecration and vse is made holy As the waters of Iordan being sanctified by God for the cure of Naaman 2. Reg. 5. were to be esteemed by him more excellent then all the riuers of Pharphar and Damascus And as the water in Baptisme being sanctified by prayer and thankesgiuing is more to be regarded then any the most excellent and costly distilled waters in the world so the bread wine being consecrated for the Sacrament are to be had in more reuerend estimation then any other whatsoeuer Againe seeing our Sauiour doth sanctifie the Sacrament by prayer thankesgiuing this is an action for imitation Yea if he gaue thanks to God in our behalfe how much more should we doe so for our selues who receiue the benefit and from this duty of thanksgiuing the Sacrament hath that ancient name of Eucharist And indeed this action doth yeeld approbation and commendation to the celebrating of the Sacrament in solemne Congregations where many ioyning together their combined prayers and praises doe more powerfully pierce the heauens to send vp the sweet incense of thanks and to bring downe the deaw of grace vpon the Congregation To conclude seeing that the Sacrament is sanctified by prayer and thankesgiuing we must be carefull to vse it in a holy and reuerend manner Is it blessed by prayer and thankesgiuing Let vs not profane it by vnworthy receiuing lest wee turne that blessing into a curse vpon our selues Act. 10.15 As it was said to Peter so may I say to euery Communicant Those things which God hath purified pollute thou not And as the assembly at the Passeouer was appointed to be a holy Conuocation Numb 28.18 so let our assemblies bee at this our Euangelicall Passeouer The third Action is the breaking of the Bread A man would thinke this a needlesse ceremony Mat. 26.26 Mar. 14.23 Luk. 22.19 1. Cor. 10.16 11.24 Act. 20.7 but indeed it is very materiall Therefore all the Euangelists and the Apostle likewise doe diligently mention it Yea this action giues denomination to the whole celebration of the Sacrament which argues that it is a ceremony of great moment and very worthy of obseruation And reason for it is very significant to represent the paines of Christs Passion Ioh. 19.36 Exo. 12.46 Not that his body was broken which by diuine prouidence was preuented that the Scripture might be fulfilled but to set foorth the intolerable torments that Christ indured in his death when he might iustly complaine as it is in the Psalme Psa 69.20 Rebuke hath broken my heart Hereby is set forth that which Esaiah speakes of Esay 53.5 He was wounded for our iniquities hee was broken for our transgressions the chastisement of our peace was vpon him and by his stripes we are healed In which place the Hebrew words are very significant to set forth the extreme paines that Christ indured for our sakes they imply the whip the speare the nayles the thornes which did pearce the body and the sword of sorrow which did wound the soule of our Sauiour Yea this breaking of the bread doth set forth the renting of the soule and body of Christ asunder This Action makes against the carnaâ—l presence as indeed almost euery passage in the institution doth For the body of Christ is present onely as it is broken but it is broken onely in mysterie therefore it is present onely in mysterie To breake the naturall body of Christ actually were an act of great cruelty Ioh. 19. â—2 more extremity towards our Sauiour in his glorious estate then the rude souldiers shewed in his infirmity on the Crosse But concerning this action the Papists are exceedingly distracted Vide P. LuÌ„ Sent. 4. dist 12. A. B. C. D. not knowing what to affirme as whether it was bread or his body which was broken To say it was the body of Christ were to make his body perpetually passible and to say it is bread after consecration they are loth because it ouerthrowes their locall presence Therfore these shelues
Durand Ratio li. 4. ca. 4. Maldonat in Mat. 26. who affirme that Iudas was absent So that Maldonat was too nice in saying hee could willingly be of that opinion but that the contrary hath many fauourers Wee may be confident especially when the Euangelist himselfe saith plainely Ioh. 13.30 For that this sop was no part of Supper that so soone as Iudas had receiued the sop hee went immediatly out So that from this our Sauiours practice in not admitting Iudas I may say with Chrysostome Nullus assistat Iudas Chrys ad op Ant. hom 60 Psa 50.16 Let no Iudas bee present or approach this holy Table If the Lord expostulate thus with a wicked man for medling with his Word VVhy dost thou take my Couenant into thy mouth whereas thou hatest to be reformed Will he not be prouoked to anger with him who takes this Sacrament into a prophane mouth If he who did eat the Peace-offering Leuit. â— 20 hauing his vncleannesse vpon him was cut off from his people as we read in the seuenth of Leuiticus What shall become of him who comes vnworthily to take this holy Sacrament the memoriall of that wonderfull Peace-offering which Christ tendered to his Father vpon the Altar of the Crosse whereby he reconciled all things to God both in heauen and earth Col. 1.20 There are two especiall reasons of this doctrine First in regard of the difference betweene the Sacrament and the Communicant For what fellowship hath light with darknes what agreement betweene the holy Sacrament and a profane heart who will put precious waters into filthy vessels or wholesome wine into soule caskes This is the ground of Ioshuaes speech to the children of Israel Ios 24.19 You cannot serue the Lord for he is a holy God that is whilest they were wicked the righteous Lord who loueth righteousnesse Psa 11.7 would not accept of their seruice Almighty God hath euer carefully required a correspondence betweene his holy ordinances those who were to bee partakers of the same Thus the Shew-bread was appointed onely for Aaron and his sonnes because they were holy Exo. 29.33 Thus the Trespasse-offring must bee eaten in the holy place Leuit. 7.6 because it is most holy Therfore as the Lord saith 1. Pet. 1.16 Be you holy because I am holy so may it be said to the Communicant Be you holy because the Sacrament is holy This was the caueat giuen to the Communicants in the Primitiue Church when one of the Deacons holding vp the Sacrament in the view of the people Chrys ad pop Ant. hom 61. cryed with a lowd voyce Sancta sanctis Holy things belong to the holy And where there is no holinesse to entertaine these holy things there in stead of comfort the heart is more more corrupted For as the Spider gets strength of poyson from the sweetest hearbes and flowres so the profane and impenitent heart is strengthened in wickednesse by receiuing this holy and heauenly food The Word of God hath many excellent Encomiums in sundry places of Scripture It is the sincere milke of the VVord 1. Pet. 2.2 Psal 12.6 Psal 19.10 It is more purer then gold seuen times refined It is sweeter then the hony and the hony-combe Yet we often finde by lamentable experience that it becomes to some the sauor of death vnto death 2. Cor. 2.16 and so to the Sacraments which were ordained to be the seales of our saluation the comfort of our hearts the strength of our soules being vnworthily receiued becomes the seale of condemnation the bane and poyson both of soule and body for euer A second reason why the wicked and vnworthy must not meddle with the Sacrament is the danger that thereby is incurred When Almighty God deliuered the Law vpon Mount Sinai Exo. 19.12 as he did fence the mountaine with markes and bounds so did he the Commandements with comminations and threatnings Aboue other the third Commandement hath a dreadfull threatning The Lord will not hold him guiltlesse that taketh his name in vaine Exod. 26.7 Now when the Sacrament is profaned the name of God is taken in vaine in a high degree Let him therefore take heed to himselfe who by vnworthy receiuing doth profane this holy Sacrament The temporall iudgements that haue seazed vpon men for laying profane hands vpon holy things are left to vs as a warning to auoyd the like dangers 1. Sam. 5.6 The hand of God was heauy vpon them of Ashdod for meddling with the Arke Baltazar was â—roâ—ght into a maruelous trembling and astonishment receiued a dolefull doome by the handwriting on the wall Dan. 5 3-6 for quailing and carowsing in the holy vessels And the Apostle here would haue the Corinthians take notice of the wrath of God vpon diuers of them for receiuing the Sacrament vnworthily For many were sicke and weake amongst them Verse 30. and many slept Seeing then that weakenesse sicknesse and death also did befall those profaners the same should make euery profane and irreligious receiuer of the Sacrament to tremble as being lyable to the like iudgements The Iraelites had quails at their desire but when the meate was yet in their mouthes the wrath of God fell vpon them Psal 78.30 And this surely was a great iudgement He that is an vnworthy receiuer may iustly feare lâ—st the wrath of God in some such fearefull manner fall vpon him whilest the cup is in his hand and the bread in his mouth It is true that as fathers chastise their children that are come to ripe yeeres in another fashion then they did when they were little So God hath another kinde of discipline vnder the Gospel then hee had vnder the Pedagogie of the Law as St. Chrysostome saith Hee doth not so often scourge offenders with the rods of temporall chastisements but rather reserues for them eternall torments Magnum ac quirit tormeÌ„tum Aug. in Ioh. tract 62. so that Whosoeuer receiueth the Sacrament vnworthily procures to himselfe a great torment Yet who doubts but that the hand of God is vpon many vnworthy Communicants euen by sorrow sicknesse death and sundry other temporall chastisements But let vs obserue the dangers of vnworthy receiuing as they are laid downe by the blessed Apostle The first is Hee becomes guilty of the body and bloud of Christ That is hee is guilty of offering contumely iniury and indignity to him Saint Paul when he disswades husbands from offering violence to their wiues Ephe. 5.29 giues this for a reason No man euer yet hated his owne flesh And may not I reason thus Lâ—t no man offer iniury to Christ because he is flesh of our flesh Yea hee is our head and a wound or maine giuen to the head is more odious and dangerous then to another part To offer violence to an ordinary person it is a fault to strike a Magistrate a greater but to wound a King who
Sacramēt But both the Scriptures and ancient Fathers doe shew that they whose cōsciences are troubled and those that find weakenesse in themselues are fit Communicants The Disciples had their fraileties there was presumption in Peter and emulation in the rest If we stay till we be without sin we must neuer come to the Sacrament Christ came not to call the righteous Mat. 9.13 but sinners to repentance Hee is no Physician for the whole but for the sicke Mat. 9.12 It is not infirmity that makes a man vnworthy if he labour and striue against it For Christ will not breake the bruised reed Mat. 12.20 nor quench the smoking flaxe He comes best who comes most humbly being conscious of his infirmities and is therefore troubled for them like the man that came to Christ with teares Mar. 9 24. and said I beleeue Lord helpe my vnbeliefe Those that refraine the Sacrament because they feele weakenesse in themselues are like those that will not come to the fire till they be hot nor to the Physician till they bee whole Dominicus Soto saith well Ex Attrito fit Contritus Dom. Soto in sent li. 4. dist 12. quaest 1. Art 11. It many times comes to passe that by the receiuing of this Sacrament a sinfull man becomes a sound Penitent bewayling his sinnes not with a slauish feare but in loue and reuerence to the Maiestie of God And therefore hee doth worthily condemne the custome of the Spaniards who deny the Sacrament to those that are condemned to death The places are almost infinite in the ancient Fathers where this Sacrament is called and compared to Physicke to cure and comfort the sicke soule And fitly For when should Melchisedeck King of Salem bring forth bread and wine Gen 14.18 to relieue Abraham and his Armie but when they are weake and wearied in the battaile And when should our King of Peace afford vs this spirituall food so fitly as when our soules doe hunger and thirst after righteousnesse To conclude this point my Brethren it is to be considered that there are diuers degrees of vnworthinesse Euen smaller distractions a disestimation of the Sarament want of faith and feare of reuerence deuotion may hinder the fruitfull receiuing of the Sacrament But especially take heed of open profanenes irreligion Atheisme such sins must needs draw downe the iudgements of God vpon the head of the Receiuer As Iosephs seruant said to his brethren New transl Gen. 44.5 Is not this the cup whereby my Master makes tryall whether you be true men So I may say Is not this wretched condition of life an euident proofe of such mens vnworthines and an assured testimony that they are guilty of the body bloud of Christ and consequently eate and drinke damnation to themselues But if you be free from these grosse sins and your hearts sincere and vpright though not vtterly voyd of infirmities know this beloued that Christ is as ready to admit you to his Table 2. Kin. 10.15 as Iehu was to take Iehonadab into his Chariot THE SEVENTH Sermon The meanes to auoid the danger of vnworthy Communicating 1. COR. 11. ver 28. Let a man therefore examine himselfe WHEN our blessed Sauiour told his Disciples Verily Math. 26.21 22. I say vnto you that one of you shall betray mee they were exceeding sorrowfull and began euery one of them to say Is it I Master So me thinkes my brethren when you heare that those who eate and drinke vnworthily doe like Traytors become guilty of the body and bloud of Christ euery one should bee exceeding carefull and enquire Is it I am I one of those that are guilty of this heynous sinne When the Apostle Peter rowzed vp the Consciences of those happy Conuerts taxed them roundly for their sinne and layed the iudgements of God to their hearts like the axe to the roote of the trees they found themselues wrapped in their sins like Ionas with the weeds Ionas 2.5 2. Reg. 6.14 and inuironed with Gods iudgements like Dothan compassed with the Syrians Army and being pricked in their hearts they cryed out Men and brethren Acts 2.37 what shall wee doe Beloued the dangers mentioned before cannot but touch the quicke for what greater danger then to be guilty of the body and bloud of the Lord and to eate and drinke damnation to ones selfe And should not this cause euery one to vse all care and diligence to auoyd those dangers and to enquire with those Conuerts What shall we doe What course shall we take that we may escape the iudgements of God Now to a man thus affected the Apostles resolution is at hand Let a man examine himselfe This examination is like the two Disciples that our Sauiour sent to prepare a roome for the celebration of the Passeouer Mar. 14.13 For it is the meanes that hee hath ordained for preparing the heart that it may be trimmed furnished with Grace for the comfortable receiuing of the Sacrament This examination and preparation is necessary at all times and in euery act of Gods worship and seruice The children of Israel when they were to appeare before God vpon mount Sinai were appointed three dayes for their sanctification Exo. 19.10 11. And when they did celebrate the Passeouer they were allowed foure dayes for their preparation Now if so large a time were alotted for these legall seruices Exo. 12.3 6. we may well conclude that a due preparation is necessary for the receiuing of this Euangelicall Sacrament For the better prosecution of this point we will consider these three circumstances 1. The persons who 2. The manner how 3. The matter whereof this examination consists 1 Whom a man must examine You shall finde many very forward busie in prying into others pursuing them with their examinations and taxing them with their censures who in the meane time doe vtterly neglect themselues they can espy the least mote in anothers eye the least spot in his garment the least defect in his life but the greatest corruptions in their own hearts the extremest deformities of their owne liues they cannot behold These men are like Lamia in the Poet who put on her eyes when shee went abroad but layd them aside when shee came home and like a foolish man that runnes to quench another mans house whilst his owne flames about his eares All the Mariners are vpon the iacke of Ionas Ionas 1.8 and examine him strictly of his person his profession his country his religion and what not but neuer a one of them examines himselfe So that if the Prophet Ieremy had beene there he might haue said of them as he spake of the Iewes I harkened and heard but no man said Ier. 8.6 Rom. 14.4 What haue I◠done But who art thou that iudgest another mans seruant seeing hee standeth or falleth to his Master Though the Lord hath commanded thee to examine thy selfe yet hath hee not made
thee an examiner of others that office hee hath reserued to himselfe Remember our Sauiours checke for Peters busie inquisition concerning Iohn Ioh. 21.22 VVhat is that to thee follow thou mee And as S. Paul saith in the sixt to the Galatians Gal. 6.4 Let euery man prooue his owne worke that hee may haue ioy in himselfe so I may say Let euery one examine his owne heart hat he may haue comfort by the Sacrament and not eate and drinke damnation to himselfe The manner of our examination In the next place wee are to obserue forth of the Apostles phrase the manner of our examination For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a diligent scrutiny and examination it being a metaphor drawn from Goldfiners who try their metals till they leaue them vtterly without drosse And therefore St. Ierome vpon that word saith Prudentissimotraâ—ezitae Hieron in Ephes lib. 3 A Christian must in this case be like a prudent exchanger who will not iudge of coyne onely by a superficiall view but tryes it by the waight the sight the sound and euâ—ry other meanes Such a diligent examination doth the Apostle call for elsewhere when he saith Proue your selues 2. Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examine your selues doubling his phrase as it were his files thereby shewing that it is not a superficiall but a substantiall examination that is requir'd in these waighty matters And reason In humane affaires this diligent examination is seldome neglected Who will take Physicke without consideration of the state of his body the ayre the season and other necessary obseruations And as our Sauiour saith VVhat man will build Luke 14.28 31. but hee sitteth downe first and considereth his ability to finish the worke VVhat King going to warre sitteth not downe and examineth his power for the encounter of his enemy Shall humane affaires be attended with all diligent circumspection and shall one of the grâ—atest mysteries and waightiest duties of a Christian be vndertaken without diligent examination Againe if wee consider either the difficulty or the danger of neglect the same may cause our diligent examination The difficulty is exceeding great For the heart is deceitfull aboue measure who can finde it out Ier. 17.9 Aske thy heart whether thy life bee culpable it will be ready to excuse and say with Gehazi 2. Reg. 5.25 Thy seruant went no whither Call it to acccount of thy particular actions and it will answer like the Ruler in the Gospell All these things I haue obserued from my youth Luk. 18.21 If thou examine it whether thou maist goe safely to the Sacrament it will say with Elizeus though without cause Goe in peace If thou obiect vnto it 2. Reg. 5.19 Thou art in danger of eating and drinking damnation to thy selfe it will answere as Peter did to our Sauiour Mat. 16.22 Master pitty thy selfe it shall not bee so to thee When Christ asked the sons of Zebedeus Mat. 20.22 Are yee able to drinke of the cup that I shall drinke of they answered as roundly as rashly Wee are able And who is of so vncleane a heart or so lewd a life but hee holds himselfe fit enough for the blessed Sacrament Such is the force of selfe-loue seated in euery soule that if diligent examination doe not preuent it it makes men vaunt with the Church of Laodicea of those perfections they are voyd of and to shake hands with the Pharise qui iactauit merita Aug. hom 42 â—â—ter 50. texit vulnera who boasted of those merits he had not and concealed the wounds of the soule that he felt not Luk. 18.11 I thanke thee O God saith he that I am not like other men and he said truely for neither were they like to him in ostentation and vaine-glory nor hee like them in humblenesse and sincerity He was no extortioner yet could he robbe God of his glory he fasted yet in the meane time he was so filled that he euen swelled with pride He gaue almes but his left hand could tell his right hand that it was a hand of hypocrisie Thus where selfe-loue beares sway many haue their soules like the bodies of dropsie-men faire and full without yet stuffed within with watry humours 6. Againe as selfe-loue so Satan will bee excceeding busie to hinder this examination either by taking vp our thoughts for worse employments or by mixing distractions for our disturbance he presents vs with a false glasse wherein whilest wee view our hearts and liues euen deformity it selfe seemes faire beautifull and our corruptions being couered with a vizard of hypocrisie the greatest blemishes seeme to bee ornaments Againe this examination should bee diligent because of the danger The curse of God is liable to euery one that doth the worke of the Lord negligently Ier. 48.10 yea here is no lesse danger then being guilty of the body and bloud of Christ and to be subiect to eternall condemnation If a man were to passe ouer some deep and dangerous pit by a narrow bridge how warily would he looke to his feet Oh how circumspect should he be that passeth ouer this pit of death and destruction by this narrow bridge of examination Lastly consider that if we neglect this duty wee expose our selues to the strict and dreadfull examination of Almighty God The Apostle tells vs here Vâ—rse 31. That if wee will iudge our selues wee should not bee iudged Intimating on the contrary that if wee will not examine and iudge our selues the Lord himselfe will take vs to taske hee will examine and iudge vs. Hee is that King that came in to see his guests and said Friend Math. 22.11 12. how camest thou in hither not hauing a wedding garment Hâ—e saith not as Chrysostome hath well obserued How satest thou downe Chrys ad pop Ant. hom 6. but How camest thou in As if hee should say Thou oughtest to haue looked to it beforehand according to Salomons counsell Eccl. 4 vlt. Take heed to thy foote when thou art going to the house of God Before thou set foote within his Sanctuary looke to and remember that the Lord will not haue the threesholds of his House worne with profane feet If this question were propounded to many aâ—onâ— Friend how camest thou to the Lords Table The true answere would bee Without consideration Without examination The Corinthians found by wofull experience that if they would not examine themselues the Lord would be their Examiner Wofull I say Chrys in Psal 96. for Christi iudicium suit morbus mors When Christ examined them and found them vnprepared he strooke some with sicknes some with death Consider I pray you that the Lords examination as it is seuere so is it most exact Hee will bring his light Zeph. 1.12 Ios 7. Gen. 31. and search Ierusalem with a candle Neither Achans accursed stuffe nor Rahels stolne Idols nor Gehazies close bribery can be
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
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