to mee a sinner And if our hearts cannot in the meditation of these things be touched with remorse the earth which trembled the rockes which rented the graues which opened shall one day rise vp in iudgement against vs. Againe the meditations of these things may bee a notable meanes to stirre vs vp to thankefull obedience Christ hath shewed the greatest loue that may bee in dying for vs. For greater loue can no man shew then to lay downe his life for his friends Ioh. 15.13 Yet I may say with Bernard Bern. de passi Dom. Etiam tu Domine maiorem habuisti O blessed Lord thou hast had greater for thou hast layd downe thy life for thine enemies Therefore should euery one that lookes for an interest in this extraordinary fauor say with the Kingly Prophet My soule praise thou the Lord Psal 103.1 and all that is within me praise his holy name Let all that is within me and without mee magnifie him for his mercies let all that I haue and am be deuoted to his seruice As Christ hath thought nothing too deare for vs no not his bloud his life as hee hath thought no paines too great not his bloudy agony his torments on the Crosse so let vs thinke all the cost wee can expend and all the paines we can take exceedingly too little to bee employed in his seruice Againe here is matter of much comfort Let no man think it strange that these contrarie streames of ioy and sorrow should arise both out of one fountaine For wee must come to the Sacraments Mat. 28.8 as the Maries came from the Sepulchre with feare and much ioy As wee must sorrow that our sinnes were the cause of Christs death so must wee reioyce that Christs death is the meanes to eternall life Hence we obtain victorie ouer Satan 1. Cor. 15.57 Heb. 2.14.15 Heb. 9.17 death and hell Hence wee haue tendred to God full satisfaction for our sinnes Hence wee haue an interest in the legacy of eternall life and for pledge of this legacie wee haue the blessed Sacrament Here is soueraigne plaister for euerie penitent heart Esa 53.5 Hee was wounded for our iniquities hee was smitten for our transgressions the chastisement of our peace was vpon him and by his stripes we are healed As Saint Paul saith 2. Cor. 8.9 Christ was poore that wee might be rich So I may say He was humbled that wee might be exalted hee was disgraced that wee might be honoured he was wounded that we might be healed he was condemned that we might be acquited he ware a crown of thornes that wee might haue a Crowne of glory hee complained that he was forsaken that we might be assured our God will neuer forsake vs he was numbred among the wicked that wee might enioy the society of Saints Angels for euer Therefore my brethren let this bee the solace of your soules and the ioy of your hearts against all the afflictions of this life the terrors of death and the torments of hell THE SIXT Sermon The danger of vnworthy receiuing of the Sacrament 1. COR. 11. v. 27 28 29. Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall be guilty of the Body and bloud of the Lord c. WHen I first began to handle this Scripture I shewed that it containes three principall points 1. The time of Instirution 2. The Causes of constitution 3. The care that is to be had for the due celebration of the Sacrament The two former I haue handled and now the third remaines to bee considered in these words VVherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall be guilty of the body and bloud of the Lord c. Wherein the Apostle sheweth 2. things 1. The danger of vnworthy receiuing 2. The meanes to preuent this danger The danger is great in a twofold respect First he that receiues the Sacrament vnworthily sinnes hainously against our Sauiour for he is guilty of the body and bloud of the Lord. Secondly hee sins fearefully against his owne soule for hee eateth and drinketh his owne damnation Now to auoyd this Scylla and Charybdis of iniury to Christ and misery to our owne soules this is the meanes Let a man examine himselfe The Prophet Dauid in the fifteenth Psalme propounds this question Lord Psa 55.1 who shall dwell in thy Tabernacles who shall rest vpon thy holy mountaine Hauing handled the doctrine of the Sacrament this question is very necessary Lord who shall be admitted to thy Table who shall be partakers of thy blessed body bloud Aug. in Ioh. tract 62. For as St. Austin saith We must as well consider who may receiue as what is to be receiued As the Oracle from heauen answers to the Prophets demand Hee that walketh vprightly and worketh righteousnesse c. So the Apostle here doth satisfie my question shewing that he only who receiues it worthily For he that receiues it vnworthily shall be guiltie of the bodie and bloud of Christ From whence I obserue that the Sacrament is no banquet for wicked and vnworthy receiuers As a stranger to the Common-wealth of Israel might not eat the holy things in the time of the Law Leui. 22.10 so a stranger from the life of God may not taste of the holy Sacrament in the time of the Gospell The Lord was strict concerning them who were to appeare before him at Mount Sinai as wee read in the ninteenth of Exodus Exo. 19.13 in so much that if a beast did touch the mountaine hee must be stoned to death And shall not those who dare approach into Christs presence and come to his Table with beastly affections be lyable to his iudgements Yes surely 1. Reg. 5.51 As Salomon said of Adoniah If he shew himselfe a worthy man there shall not a haire of him fall to the earth but if wickednesse be found in him though he take hold of the hornes of the Altar he shall die So he that comes worthily to the blessed Sacrament shall bee free from danger nay hee shall finde much comfort but if he come wickedly and vnworthily his soule shall surely smart for it Mar. 14.15 The Chamber was trimmed wherein the Passeouer was celebrated and the Supper instituted and so should the chamber of euery Christian soule be cleansed from profanenesse and adorned with grace that is to receiue Christ Iesus in the Sacrament Ioh. 14.2.4 The Disciples feete were washed before they did partake of the Supper doth not that call for a cleansing of our hearts before we communicate It is very remarkeable that when Christ did institute the Eucharist hee admitted onely the eleuen Disciples For I confidently hold that wicked Iudas was sent away packing with a Quod facis fac citò what thou dost Ioh. 13.27 Hilar. de Tri. lib. 8. doe quickly Neither are there wanting amongst the Fathers and Schoolemen
reade that the man of God tooke so to heart the mocking of little children that he curst them in the name of the Lord 2. King 20.23 so that they were torne with Beares How much more iustly and easily might the Son of God haue inflicted the like iudgment vpon these gracelesse men but behold his reuenge is patience and silence The Prophet Dauid saith Heauinesse may indure for a night 4. His arraignment before Pilate Psa 30.5 but ioy commeth in the morning But alas our Sauiour findes not this for hauing all the night beene wrestling with the terrors of death vexed by the abuses of the degenerate Iewes he is in the morning brought to his arraignment before Pilate Mat. 27.2 where though they can fasten no iust accusation vpon him yet they forge and suggest diuers 1. They charge him to be a peruerter of the people whose time was wholly spent in conuerting them they charge him with disloyalty in forbidding Caesars tribute whereas his practice confuted them Mâ—t. 17.27 They accuse him of ambitious aspiring to the Kingdome albeit he vtterly disclaimed that honour Ioh. 6.15 Ioh. 18.36 2. Consider that Pilate being vrged in Conscience to fauour Christs apparent innocency and yet being also pressed with the malicious and clamorous importunity of these men is glad to ridde his hands of him and send him to Herod 3. It is said that when he comes before Herod Luk. 22.10.11 the chiefe Priests vehemently accused him Herod set him at naught and his men of warre mocked him and so they sent him backe to Pilate where againe he meetes with all disgrace and despight that malice can deuise 4. Consider that hee is so disesteem'd that Barrabas a theefe and a murderer is preferred before him and pardoned when Christ is punished 5. Consider how he is despightfully scorned and pittifully scourged by the mercilesse souldiers and how disgracefull and paineful instruments of scorne doe to meet together for they put vpon his holy body a purple robe Vestis purpurea Corona spinea Arundo vacua Mat. 26.29 Mar. 15.17 plat vpon his tender head a Crowne of thornes and giue him in his hand a hollow reede in stead of a regall scepter so they scoffe him in his kingly office 6. Consider that when Pilate though a partiall man mooued with compassion desires by all meanes to mitigate the wrath and qualifie the rage of these violent men brings forth Christ hauing his body dyed into a Crimson colour with bloud his head pierced with the sharpe thornes supposing it impossible but that the view thereof must needes stirre them vp to compassion they whose tyger hearts were harder then the nether milstone cry out like hell-hounds Crucifie him crucifie him This cannot but grieue our Sauiour to see their hellish fury but how much more doth it wound his compassionate heart to hear them powre forth that fearefull execration vpon themselues Mat. 27.25 His bloud be vpon vs and vpon our children 7. Consider when neither the innocencie of Christ the pleading of Pilate nor the former cruelty of the Iewes could suffice Malice being the Accuser Rage the Prosecutor and Partiality the Iudge hee is condemned to death Lastly when our Sauiour had exhausted his spirits and spent his strength by the paines of his body the sheading of his bloud and the anguish of his soule they layd vpon his feeble shoulders a ponderous Crosse and so led him away to be executed 5. His execution Here consider first whither our Sauiour goes not to mount Tabor there to be transfigured but to mount Caluary to be crucified a place full of stâ—nch by reason of the bodies of men that had beene executed there too soule a place for so sweet a sacrifice 2. What death must he die The most painefull shamefull and accursed death they could deuise The most painefull in that his hands and feet must be pierced and all his body distended on the Crosse the most shamefull in that he is lifted vp naked in the view of that great confluence of people and so is made as the Apostle speaketh 2. Cor. 4.9 Aspectacle to to the World to Angels and to Men. The most accursed for this death onely was liable to that legall curse Cursed is euery one that hangeth on Tree Gala. 3.13 3. Consider the cold comfort they affoord him for when hee thirsts they giue him a bitter Potion gall mirrh and vineger to drinke 4. To shew their great despight and to worke him the more disgrace Mat. 27.44 Luk. 23.39 they placed him between two notorious malefactors both which beganne and one of them continued to rayle vpon him Mat. 27 39 So did the rascall people that passed by wagging their heads with bitter scoffes and disdainfull reproches If euer pitie be to be shewed it is in the case of misery but Christ might truly take vp those words of the Psalme Psa 69.21 I looked for some to haue pitie on mee but there was none For the Rulers Souldiers people malefactors and all the wicked rabble doe scoffe reuile and raile vpon him without measure without mercie Lastly the most euident and admirable demonstration of our Sauiours extreme dolor and distresse is his dolefull complaint and wofull out-cry Mat. 26.46 My God my God why hast thou forsaken mee Here were frightings and terrors that caused this pittifull complaint There was more in this death of Christ then any mortall eye could see more then all the men Angels in heauen and earth were able to suffer Well might the ancient Fathers take vp that coÌ„plaint of the Church and apply it to this purpose Haue you no regard all you that passe by Lam. 1.12 behold and see if there be any sorrow like my sorrow But let not vs my brethren slightly passe by this sorrow this death this Passion of our Sauiour Christ If we doe we are most vnworthy to haue any interest in it any benefit by it And that we may behold and consider it the blessed Sacrament was ordained For as oft as you eate this Bread and drinke this Cup you shew the Lords death till hee come Loe thus you haue heard of the Finall cause or end of the Sacrament namely the remembrance of Christ and the shewing of his death Yet are not these the vltimus terminus of this Action But are amongst those subordinate ends by which Aug. de Tri. lib. 11. ca. 6. as by certaine steppes we attaine to eternall felicitie As one riuer begetteth many streames so is it in this case For hence we haue our faith confirmed sinne weakened the grace of GOD augmented in vs and eternall life sealed vp vnto vs. St. Cyprian shewes that the Martyrs in the Primitiue Church were wont Cypr. lib. 1. epist 2. when they appeared befors the cruell Tyrants to receiue the Sacrament that they might thereby be strengthened with the spirit of Fortitude Aug. in Ioh.
haue an Hebraisme and imply a doubled desire With a desire I haue desired it As if he should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue desired it in respect of the Passeouer to fulfill all righteousnesse As hee speakes of Baptisme Mat. 3.15 in regard of the supper to institute the same Thus the Passeouer being that night to be celebrated that legall shadow must vanish as others of the like nature receiue an honourable funerall before the Supper was instituted Secondly it was necessary the Sacrament should be now instituted in regard of our Sauiors aproching departure So long as Christ was with his disciples they needed no such remembraÌ„ce of his presence or token of his loue Mat. 9.15 For can the children of the marriage chamber mourne whilest the Bridegroome is with them Can the disciples need the SacrameÌ„t of comfort whilst they conuersed with the Comforter himselfe But when this Bridegroome departs then doth he leaue this pawne of his loue this cordiall of comfort to his desolate Spouse When Elias was taken vp he left his cloak to Elizeus 2. Kin. 2.13 as a meanes to mitigate th' extremity of griefe for the losse of his Master And wheÌ„ Christ ascends to heauen he leaues the Sacrament to his Disciples as a meanes of consolation for the losse of their Sauiour Yea that it might be like the girdle garment giuen to Dauid by Ionathan 1. Sam. 18.4 a pledge of his exceeding loue and a memoriall of their mutuall couenant It is said in the thirteenth of Iohn Ioh 13.1 that Christ loued his disciples to the end surely many testimonies of loue did he giue them euen to the end of his life and in the end he giues them this liuely demonstration which being a bond of vnion to the end of the world should be a pledge of his loue that should neuer end Here Christ doth at his passion as he did at the marriage in Cana of Galile He keeps the best wine last Ioh. 1.10 And indeed so was it necessary according to the words of King Lemuel Prou. 31.6 Giue wine to them that haue greefe of heart Now was the time of the disciples sorrow because of the Passion and now was it needfull for them to haue comfort by the Sacrament When should the Physician giue cordials to his Patients but when their hearts doe faint are oppressed with anguish Now is the houre come when the disciples hearts must needs faint and be oppressed wirh feare care sorrow therefore our Sauiour Christ who is the Physician of the soule doth minister vnto them this comfortable cordiall against the terrors of his death and the scandall of his neere approaching Crosse Thirdly it was conuenient that the Sacrament should this night be instituted Scimus enim quantuÌ„ energiae habent extremae voces discedâ—ntium vel morientium Caluin in Act. 20.25 that leauing it as a farewell to his disciples they might the better remember him For as the last words of an Eccho are best heard and the last words of a friend dying or departing froÌ„ vs are best remembred so this last Action of our Sauiour might be alwayes in their eyes and his last words euer sounding resounding in their eares When Darius was deadly wounded in his wars against Alexander hauing light vpon a Persian to whoÌ„ he might vtter his mind he counted it a great comfort in the midst of his vnfortunate coÌ„dition Si non incassum postremas voces emissurum Justin li. 12. that he should not vtter his last words in vaine So is our Sauiour carefull that this last Action of his may not be lost but be had in euerlasting remembraÌ„ce We count it a reproch to those that will neglect the last words Chrysost in 1. Cor. ho. 17 or alter the last will of their friends deceased shall it not be our great reproch if the last will of our Lord and Sauior sealed vnto vs both by his precious bloud the blessed Sacrament shall by vs be forgotten and neglected Vltimum hoc voluit infigere memoria discipulorum à quibus ad possionem digressurus esset Aug. Epist 118. cap. 6. Lastly it was expedient that now the Sacrament should be instituted when his Passion was to be suffred For the Sacrament being a representation of his Passion when both of them should thus concurre meet together the one would be a means to imprint the other more liuely in the mindes of the disciples That as a Iewell tyed to a string is not easily lost so that rich Iewell of Christs Passion being tyed as it were by the string of the blessed SacrameÌ„t might be imprinted more deeply and kept more safely in the closet of euery Christian heart This being the time of institution of the Sacrament grounded vpon such waighty reasons the same may yeeld diuers necessary vses Rhem. Aun in 1. Cor. 11.20 23. First it serues to answer that cauill of the Rhemists who quarell at our appellation of the Sacrament when we call it the Supper of the Lord challenge vs for abandoning other names as though we would bring it againe to the Supper or euen seruice to take away the old estimation thereof Nubila mens est haec vbi regnant Boet. de Consel That intemperate affections doe blind when men giue way vnto them this quarrell doth euidently manifest For the Rhemists haue not power to see how vniustly they charge vs to abandon other names of the Sacrament though the know that we call it as indifferently the Communion and the Eucharist as the Supper of the Lord and though they are not able to mention any amongst vs who haue attempted or desired to reduce it to the euening seruice Nay they doe not consider how they check antiquity which generally calls it The Supper of the Lord a Cyp. de Caena doÌ„ Chrys in 1. Cor. ho. 27. ad po Ant. ho. 60. Hier. in 1. Cor. 11. shewes the reason of this appellation Quia in caena do inus tradidit Sacramentum Yea their own friends b Vetustissimi quidaÌ„ patres Apostoli authoritateÌ„ secuti caenae etiam nomine Eucharistiam vocaruÌ„t Cathechis Trid. pag. 238. Bell. de missa li. 2. cap. 80. doth acknowledge that diuers of the ancieÌ„t Fathers do probably so take that place 1. Cor. 11.20 amongst whom Gregory of Valentia c Greg. Val. To. 4. dis 6. q. 8. puÌ„ Lu 14.16 Re. 3.20 Re. 19.9 Luk. 22.30 doth confesse that it may be so called in respect of the circumstance of the time wherin it was instituted and the vse for which it was ordained And surely it is grosse ignorance to thinke that the name of a Supper can any way diminish th'estimation of the Sacrament seeing that in the sacred Scriptures the participation of diuine graces in this life of eternall glory in the life to come is called by the name of
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
of absurdities vpon which they doe cast themselues to maintaine their errors should make them saile willingly downe the cleere chanell of truth Againe the necessary and significant vse of this action condemnes the practise of the Romanists who neglect the same and giue whole cakes to the people For as hereby they violate the ordinance of Christ so doe they depriue the people of a comfortable and significant ceremony Iansenius confesseth that the Eucharist was wont to be broken Iansen Concor ca. 131. but saith he Now it is not so lest any one should thinke he receiues lesse then another or doubt that he receiues not whole Christ But our Sauiour Christ and the Primitiue Church were much ouerseene that could not thinke of these inconueniences or else the Papists are too blame that cannot teach their people better or which is the truth these correcters of the Institution doe play the Impostors who to maintaine an opinion of their carnall presence haue abandoned this comfortable action of breaking the bread Lasty here the Communicants must obserue that when the bread is broken and the wine powred out they should then stir vp their hearts to meditate vpon the paines Passion of Christ and apply the same to their soules as a soueraigne cordiall of comfort For his sufferings were for our sakes His wounds his stripes his anguish of soule and torments of death were the blessed meanes to deliuer vs from the paines and torments of eternall death The fourth action of our Sauiour is the giuing of the Bread and the Cup. This action though it be not here expressed yet it is implyed in the word Take and is plainely mentioned in all the Euangelists Mat. 26.26 27. Mar. 14.22 Luk. 22.19 which speake of the institution of the Supper This action is of great moment for it representeth GOD the Father giuing his Sonne to vs with all the merits of his painfull Passion and perfect obedience Ioh. 6.27 Him hath GOD sealed as it is in the sixt of Iohn As God by his eternall decree did ordaine Christ Iesus to be our Sauiour who is the Lambe slaine from the beginning of the world Reu. 5.12 So hath hee sealed vp this mercy vnto vs in giuing vs the Sacrament 1. Ioh. 4.10 And here is that loue of God that he sent his Sonne to be a reconciliation for our sinnes This action yeelds matter of reprehension of consolation and instruction First from the person and action meeting together namely Christ giuing the Sacrament I may well collect that it belongs onely to the Minister who is Christs substitute to giue the Sacrament As none but he may take blesse and breake the Bread Canon 21. so none but he may deliuer it according to the Constitution of our Church As God by a speciall ordinance in time of the Law Nu. 3.10 De. 33.10 did separate Aaron and his sonnes for offering of the sacrifices so I may say in the Apostles words Hebr. 5.4 No man may take to himselfe this honour in the time of the Gospell to administer the Sacraments but he onely who hath an ordination to these sacred offices Secular men haue smarted for medling with sacred things Vzzah for the Arke 2. Sam. 6.7 2. Chr. 26.19 Vzziah and Saal for their sarcifices albeit they had faire pretences for their enterprises Therefore Tertul. Tertul. de Coron mil. c. 3. saith Eucharistiam nec de aliorum manu quà m praesidentium sumimus Gregory of Valentia saith that a Lay man may administer the Sacraments Tom. 4. dist 3 quaest 5. pun 2. for that the applying cause doth not concurre of it selfe to produce the effect But his Position is vnsound and his reason absurd For although the applying cause doth not of it selfe concurre to the producing of the effect yet by accident and the ordinance of God it may and doth Had any man beside Ananias put his hands vpon Pauls eyes hee should not thereby haue receiued his sight But Ananias Act. 9.17 being ordained by Christ for that imployment his hands were the effectuall applicant cause to conferre sight to the blessed Conuert It is obiected by some that our Sauiour said to his Disciples concerning the Cuppe Luk. 22.17 Deuide this among you But that is spoken of the Cup in the Passeouer as euery one may easily perceiue that will looke vpon the place in the Euangelist For this is before any mention is made of the Supper Againe this condemnes that lurching sacrifice wherin oft times the Priest giues none to others but retains all to himself What is this practice but the lighting of a candle to put it vnder a bushell For wherefore is the bread blessed and broken but to be giuen And in this wee must imitate our Sauiour Christ Compare Psa 68.18 with Ephe. 4.8 who receiued gifts that hee might giue them It is no lesse absurd for a man to affirme that another should receiue good by the Priests receiuing as the Rhemists teach then to hold that he may be fed by the meat another man eates or be saued by another mans faith which conceits were very absurd and ridiculous For a man must be nourished by his owne meate Hâ—b 2.4 and The iust must liue by his owne faith Therefore the faithfull Minister of Christ must be like the good Samaritan Lu. 10.34 who did not onely prepare but powre in the Wine and the feruent Communicant must say Ioh. 6.34 Lord euermore giue vs this Bread Againe this makes against the Romish Reseruation for the Sacrament is consecrated to be giuen and receiued not to be reserued The ancient practice of the Church doth controle this vaine corruption Saint Hierom shewes that which in all probabilitie was the generall custome of the Primitiue Church Hieron in 1. Cor. 11. In ecclesia communem caenaÌ„ comedentes pariter consumebant De hisce post caenamepulis loquitur Chrys in 1. Cor. ho. 27. prope finem Peracta pietatis celebratione consumitur Aug. de Trin. 3.10 Origenin Leuit hom 5. whilst their loue feasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the celebration of the Supper were in vse namely that what remained of the Eucharist was spent with their other meats and drinks in these feasts And after the abolishing of those common Suppers we find for some hundreds of yeeres the practice of Churches though different yet vtterly against reseruation For Origen who liued in the second hundred yeeres after Christ writes that in his time what remained of the Eucharist was burned And Euagrius vpon occasion of relating a miracle that hapned in the dayes of Bishop a About 400. yeeres after ChristVetus fuit consuetudo Constantinopoli Euang. lib. 4. ca. 35. Menas who succeeded Epiphanius writâ—s that it was an ancient custome in the Church of CoÌ„stantinople that if any part of the SacrameÌ„t remained the young youth which frequented the Schooles did eate it But what speake I of the
Churches practice against Romish reseruation Canon trib grad dist 2. de Consec when the Pope Clement himselfe besides his expresse prohibition hath a caueat that onely so much be consecrated as may at that time be spent Againe this action of Giuing the Sacrament makes against oblation For the vse of the Sacrament is that it be giuen to the people not offred to God this being a maine difference betweene a Sacrifice and a Sacrament that in the one we giue to God in the other God giues to vs. And it is very obseruable against the Church of Rome which stands vpon her reall Altars and Sacrifice that if any such had remained St. Paul who was diuinely wise in pressing and proouing the points he had in hand did strangely neglect a forcible argument in not requiring maintenance to the Ministers for their seruing at the Altar and offring Sacrifice Rhâ—m An. in Luk. 22.19 it being as the Rhemists say the principall act and worke of priesthood Yea if any such altars and sacrifice were remaining did not hee make a needlesse change of the office of the Priests vnder the Law the Ministers vnder the Gospell saying 1. Cor. 9.13 As they which wait at the Altar are partakers with the Altar so they which preach the Gospell should liue of the Gospell Againe this checks that nice curiosity of the Romanists who contrary to the ancient custome of the Church Euseb hist lib. 7. cap. 8. doe put the Sacrament into the mouthes not giue it into the hands of the Communicants Yea their scrupulous nicenesse who require that they should not willingly touch it with their teeth but only dissolue it with their tongues Whereof I know not what reason can be rendred except they doubt the deuill might be in their Eucharist and doe some mischiefe to the receiuer for byting of him as it is in the fabulous story of Gregories cited by the Rhemists Rhem. An. in 1. Tim. 4.5 where the deuill entring into a woman that bit him in eating of Lettice Ego quid feci sedebam super lactucam venit illa momordit me Greg. dial li. 1. cap. 4. and beeing reprooued for it answered What haue I done I did but sit vpon the Lettice and she came and bit me Secondly as this doctrine yeelds matter of confutation so doth it also of consolation For here is represented the best and greatest gift that euer was giuen to the sonnes of men euen the Sonne of GOD himselfe That is a great gift which Zaccheus spake of Lk. 19.8 Behold the one halfe of my goods I giue to the poore That is a greater which Herod promised to the dancing Damsell Mar. 6.23 VVhatsoeuer thou shalt aske of mee behold I will giue it euen to the halfe of my Kingdome But that the greatest of all which that prodigall giuer offers to our Sauiour Math. 6.9 when shewing him all the Kingdomes of the world hee said All these will I giue thee if thou wilt fall downe and worship me Yet behold all those gifts had they been in their purpose and power to dispose are of infinite lesse value then this transcendent gift Therefore St. Iohn when hee speakes of it Ioh. 3.16 doth single and set it forth with an Emphasis Sic Deus dilexit mundum So God loued the world whereupon Chrysostome saith Sic Deus dilexit Did God so loue the world Chrysost in Gen. ho. 27. Dic beate Iohannes quomodo sic tell vs O blessed Iohn how was that So Euen that which followeth So God loued the world that he gaue his onely begotten Sonno that whosoeuer beleeued in him should not perish but haue euerlasting life Loe here the greatest gift that heauen could yeeld or the earth desire Blessed therefore be the Giuer and blessed be the gift for euermore Thirdly this giuing of Christ in the Sacrament yeelds matter of instruction For this gift of God to vs must stirre vp our hearts and hands to giue praise and thankes to him and to study with the Prophet what wee should render to the Lord for this admirable benefit yea Ps 116.12 seeing God hath not spared his owne Sonne Ro. 8.32 but giuen him for vs to death we should thinke nothing too deare for the testification of our thankefulnesse We are bound by the mercies of God Rom. 12.1 to giue vp our bodies a liuing sacrifice to him Euen to consecrate our selues our soules and bodies and all that we haue and are to his seruice who hath vouchsafed vnto vs forth of his aboundant mercy this inestimable gift to our exceeding comfort The fift action of Christ and consequently of the Minister is that which I call verball as comprehending words of promise This is my body which is giuen for you This cup is the new Testament in my bloud which is shed for you In which our blessed Sauiour doth necessarily shew the vse benefit of the Sacrament performing therein the office of a carefull Physician in preparing a medicine prescribing to his Patient the vse shewing the vertue of it Necessarily I say for albeit the Sacraments are visible words Aug. in John tract 79. yet must they also haue audible words annexed to demonstrate the vse of them else will they be but dumbe shewes Which president of Christs doth iustifie the practice of our Church that appointed those words to be vsed in the deliuery of the Sacrament If any man obiect he knowes these things before I answere that our weakenesse considered we had need not onely to haue the vnderstanding informed but the memory also reuiued and the affections stirred vp for our better meditation of these mysteries So that this stirring of vs vp by these words may be like the Angels stirring the people of Bethesda Ioh. 5.4 that the Sacrament may yeelde vertue for the cure and comfort of our soules In this verball action I will briefly explane the words Concerning the first This is my body I haue shewed by conference of Scriptures and testimony of Fathers that the same are a tropicall speech and import thus much This is a figure a signe a representation of my body In the other there are diuers tropes First where hee saith This cup is the new Testament in my blood Euery one knowes there is a metonymy of the subiect the cup being taken for that which is in the cup. Againe there is another trope in the word Testament For the cup or wine in the cup is the Testament onely as Circumcision is the Couenant that is a signe of the Couenant And indeede this Testament and Couenant are both one and so the Hebrew word Berith and the Greeke Diatheke doe signifie For that which is called Berith a Couenant * Gen. 17.10 is called Diatheke * Acts. 7.8 And Hieron in Zach. 9.11 renders the word Berith testamentuÌ„ And in his exposition he saith Testamentisiue pacti tui Heb. 9.10 Homers Illia a
6.53 Except you eate the flesh of the Sonne of Man and drinke his bloud you haue no life in you and very fitly for as our bodies are nourished by eating of corporall meates so our soules are nourished by the spirituall feeding vpon Christ Hence it comes to passe that Christ dwels in vs Eph. 3.17 and we are made the Temples of the holy Ghost For we abide in Christ as S. Austin saith when we are made his members and he abides in vs Aug. in Ioh. tract 27. when we become his Temples Now this action and the other doe meet with diuers corruptions in the Church of Rome whose presumption discards her from being the Spouse of Christ For she is still tampering with his ordinances abolishing what he hath ordained and establishing what her selfe hath deuised which is no lesse then to aduance her selfe in wisedome and authority aboue the Sonne of God What ground of Scripture hath she for her idolatrous adoration the Sacrament was ordained to be taken and eaten not to be adored What warrant hath she to make the Priest the onely actor the people meere spectators in the celebration of the Sacrament seeing that taking and eating are the consequents of Consecration What an absurdity is it to inuite men to a banquet and not suffer them to taste a bit Doth she not in witholding from the people the participation of the SacrameÌ„t bring vpon them that iudgement inflicted vpon the incredulous ruler who did onely see the plenty prophecied of by Elisha 2. Kin. 7.19 but did not eate thereof The Councell of Trent would wish that those who are present should alwayes communicate Concil Trid. sess 22. c. 6. that they might thereby receiue more fruit by the Sacrament But either they dissemble in this wish or else their people are very disobedient in their practice that amongst so many as are vsually present at their Masses none of them should haue care to communicate Againe these actions of eating and drinking doe giue a wound to their carnall presence For as they are fit actions for bread and wine so are they altogether vnfit for flesh and bloud Aug de doct Christ lib. 3. cap. 16. Therefore Saint Austins rule is good Si Locutio sit flagitium iubens c. If there be a speech in the Scripture which commandeth some wicked act it is a figuratiue speech and he giues his instance euen in this eating and drinking the body and bloud of Christ If this speech were not figuratiue the act were odious for it is more horrible and inhumane to eate mans flesh then to kill it Aug. contra aduers leg Prophet li. 1. cap. 9. to drinke mans bloud then to sheade it Those therefore which hold this carnall eating of Christ are as senselesse as the Capernaites as cruell as the Canibals T is no great mar ell that these men bee so inhumane to kill their King who are so barbarous as to eate their God That euasion of the Catechisme of Trent is too poore a couer for this foule corruption It was Gods especiall prouidence that the body and bloud of Christ should not be eaten and drunken in their kindes because humane nature abhors it For what doe they else in this but with the lewd woman in the Prouerbes Pro. 30.20 if they can carry it closely wipe their mouthes and say Haue we committed iniquity But to leaue matter of controuersie and conclude this point let euery one haue care when he eates the blessed Sacrament to apply Christ to his soule effectually and to say with Thomas My Lord and my God Ioh. 20.28 For it is not enough to haue a soueraigne cordiall except it be receiued It is not enough to know that the death of Christ is meritorious except it be applyed therefore wee must apply Christ to our soules in the Sacrament 2. King 4.34 as Elizeus applyed his body to the dead child that we may haue life and comfort thereby Iosephs feasting of his brethren no doubt was very acceptable Gen. 43. but this our Sauiours feasting of vs is farre more comfortable they did but feed their bodies we doe refresh our soules Wee haue cause to celebrate this festiuity with much ioy if wee come with sanctified hearts For neuer was the hony-combe so comfortable to fainting Ionathan 1. Sam. 14.27 as this Sacrament will be to our fraile and fainting soules In a word remember that this eating is more then a bare receiuing of Christ It imports a sound incorporating and requires that we as good Cyons be ingrafted into him not to be remoued Aug. ad Pan. epist 59. This is votum maximum our greatest vow as St. Austin saith that when we receiue the SacrameÌ„t we will constantly abide in Christ And as he saith elsewhere alluding to the two Disciples who by their importunity caused Christ to stay with them Aug. Serm. de temp 140 Tene hospitem si vis agnoscere Saluatorem Let Christ be thy guest if thou wilt know him to bee thy Sauiour Let him dwell with thee and euer haue a roome in thy heart so shalt thou be sure to haue thy habitation and dwell with him for euer in the heauens THE FIFT Sermon The finall Cause or End of the Sacrament 1. COR. 11.24 Doe this in remembrance of me c. WEE are now come to the finall cause or end of the Sacrament which though it be the last in action is the first in intention Aug. Châ—â—â—â—â— aduers legiâ— lib. 2. cap. 6. for finis est propter quem fiunt omnia It is the first mouer to all the other causes like the plummets of a clocke which sets all the wheeles on worke and giues both entrance and continuance to their motion As the skilfull Archer shootes not at random but hath his eye vpon the marke and the carefull Sayler propounds to himselfe the wished hauen So the discreete Christian must so guide his actions that by no meanes hee neglect the end And surely the neglect thereof doth precipitate most men into many miscries and iniquities Pro. 14.12 for there is a way that seemes good to a man in his owne eyes but the issue thereof is death Thus many a faire path leades into a dangerous pitte and men through inconsideration are carried forward in their actions like the siluer streames of a swift riuer which runnes speedily and falls sodainly into the brackish Sea How vnseemly is it for a man indued with a reasonable soule to be like the horse the mule which haue no vnderstanding Psa 32.9 but are onely led by sense and rush giddily into the battell Ier. 8.6 As the Forme giues being so the end tends very much to the well beeing of our actions and is a great stickler either in the approbation or reprehension of the same as Saint Austin shewes against the Manichees and therefore demands of them Quo fine faciatis Aug. de
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 saltem semel in anno Concil Trid. sess 23. can 9. to require that at least once a yeere the people receiue the Sacrament But in this variety of practice we must for our better guidance obserue the circumstances of necessity conueniency and vtility For the first t is true that we haue daily neede of the remembrance of Christs death and consequently of the Sacrament As our bodies haue daily neede of nourishment by our corporall food so haue our soules by our spirituall Yet must not this be the onely guide or ground of our receiuing but we must also haue respect to conueniency For seeing there is required a due and diligent preparation for the receiuing of this Sacrament the same must moderate our necessity so that we should as well look to our fitnesse as our need But yet in the third place the due consideration of the inestimable benefit and comfort we obtaine by receiuing the Sacrament must stirre vs vp so oft as with conuenience we may to bee partakers of this blessed banquet that if it were possible we might euery day be fit to communicate as St. Ambrose doth exhort Sic viue vt quotiaie merearis accipere Ambr de sacra l. 5. c. 4 That so we may as neere as our fraile nature will permit resemble those blessâ—d spirits who are exercised incessantly in singing Halleluiahs without wearinesse But it is obiected that as familiarity breedes contempt so frequent receiuing may cause a disestimation of the Sacrament To which I answere First it is not like that what God hath ordained as a meanes to increase and kindle zeale should bee a cause to coole or quench it And if it be an occasion onely diuine ordinances must not be neglected for humane corruptions Secondly albeit amongst some men much samiliarity hath this effect yet it is not so amongst those who are wise and intimate for their daily familiarity confirmes their bond of loue Thirdly though we may weary men by often comming to their tables yet the often we come to the Lords Table the better welcome wee are so that we come prepared without which preparation I say not once a yeere but euen once in our liues is too oft Therefore Saint Chrysostome speaking of some who once a yeere would be sure to come whether prepared or vnprepared because of the festiuall time Chrys ad â—op Antioh hom 64. doth iustly checke them and cry out thus against their practice O consuetudinem O praesumptionem O euill custome O vise presumption In a word Satan will endeuour to keepe vs both from preparing and communicating but we ought so much the more diligently to stirre vp our selues to preparation and receiuing the Sacrament Thus hauing satisfied that quâ—stion concerning the time wee will now consider the particular end of celebrating the Sacrament which is the shewing of Christs death as his death is an Epitome of the Gospell Neuer did God set so remarkable remembrances vpon any thing since the foundations of the world were layd as he hath done vpon the death and Passion of our blessed Sauiour the heauens were darkened the earth trembled the graues opened the vaile of the Temple rented the dead were raised and therefore it is no maruell that he hath ordained the Sacraments for a memoriall thereof to the end of the world Now as men who haue payed debts in diuers particular summes will be carefull for their discharge to keep the particular acquitances So euery part of Christs death beeing as a particular acquittance for the debt of our sinnes it will be very expedient for vs to take notice thereof and to lay them vp carefully in our hearts for our comfort When we speake of the death of Christ we must not consider it as the expiring of his soule onely but his death with all the concomitants of his Passion And though his whole life was a continued passion yet will I onely obserue those things which he suffered the night that he was betrayed and the day that he was crucified And this I will consider in fiue generall passages as it were fiue tragicall Acts hauing in them many dolefull Scenes 1. His agony in the garden 2. His apprehension in the same 3. His appearing before the high Priest 4. His arraignement before Pilate 5. His execution at mount Caluary It commonly falleth out 1. His Agony that before a great storme the heauens are obscured with clowds and the skies ouer-cast with a melancholy darkenesse So before the storme and tempest of our Sauiours extreme troubles sorrow and heauinesse doe ouer-shadow his soule not suffering the Sunne of comfort to shine vpon the Sonne of righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26.37 Mar. 14.13 1. The Euangelists say that when he came into the Garden of Gethsemane he began to be sorrowfull and grieuously troubâ—â—d and amazed so that himselfe complained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat 26.38 My soule is very heauy â—â—en vnto aâ—ath Is it not strange that hee who is the onely comfort of euery Christian soule should haue his soule so sorrowfull troubled and amazed Yea 2. such was his extensiue and intensiue feare and sorrow that hee intreated his Disciples to tarry there and watch with him Mat. 26.38 Great was the discomfort of Naomi vpon the losse of her husband and her sonnes yet not so great but that she could want the company of Ruth Ruth 1.15 yea perswade her to depart But so great is the discomfort of our Sauiour that he cannot tell how to want the comfort of his Disciples 3. How grieuous this conflict and how bitter this cuppe of affliction was Mar. 14.35 Heb. 5.7 may appeare in that he cast himselfe prostrate on the earth in prayers and supplications with teares and strong cryes that the cup might passe 3. times he ingeminates that petition Father if it be possible let this cup passe 2. Sam. 12. Yet can he not heare of Nathans Dominus transtulit the Lord hath taken away the cup of affliction but rather Iobs Dominus abstulit Iob 1. the Lord hath taken away his comfort If the beginning of the cuppe be so irkesome Lord how bitter will the bottome be 4. The greatnâ—sse of Christs horror and heauinâ—sse was manifested by a miraculous effect the like was neuer heard of that is his sweating drops of bloud yea those drops were not guttae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 22.44 but grumi not small drops issuing forth of the subtill pores but great ones and that not sparingly but euen running downe to the ground Whereas the bloud in the case of fâ—are sorrow Non solùm oculis sed membris omnibus fleuisse videtur Bern hebd pavos sâ—rm 4. should haue had recourse to the heart as it were the center and the castle contrary to the course of nature it disperseth it self through the dilated pores so that not onely the eyes of Christ did weepe but all the parts of his
Tract 27. And Saint Austin saith that the Sacrament gaue courage to Saint Laurence to vndergoe martyrdome Againe the Sacrament is a notable meanes ro demolish and raze the foundation of sinne by reason of a perswasiue and operatiue property A perswasiue for it will suggest this meditation to a Christian heart Shall my Sauiour dye for my sinnes and shall not I dye vnto sinne Shall I cherish those sinnes that were the death of my Sauiour An operatiue for Christ Iesus being receiued into the soule will be as a good corrosiue to eate out the dead flesh of our corruptions Therefore Cyprian calls the Sacrament Medicamentum ad sanadas infirmitates Cypr. de Caen. Dem. Physicke for our infirmities Againe it is a powerfull meanes to cherish and increase the graces of Gods holy Spirit in vs for it is as a conduit pipe which being set to the fountaine of Grace Christ Iesus conueyes grace from that holy Fountaine into the Cisternes of our soules Yea like a soueraigne medicine that is beneficiall to all the parts it serues to strengthen our Faith reuiue our Hope renue our Repentance kindle our Charity confirme our Patience guide our Temperance that we may be ready to euery goodworke In a word Immortalitatis alimonia Cyprian it is the fruit of Immortality It is vnto vs an assured pledge of eternall life for our Sauiour saith He that eateth my flesh Ioh. 6.63 and drinketh my bloud hath euerlasting life and I will raise him vp at the last day Thus as Elias 1. Reg. 19.8 in the strength of the foode ministred to him by the Angel went on till hee came to Mount Horeb so the seruants of God goe on in the strength of the Sacrament till they come to the Mount of Immortality and then the Sacraments shall cease as Manna did when the Israelites were furnished with the fruits of Canaan Then shall they eate of the hidden Manna Reue 2.17 Reu. 22.1 Reue. 1.7 drinke of the Crystall fountaine and taste of the Tree of life in the midst of the Paradise of God This doctrine is of singular vse both for Confutation Reprehension and Instruction First here are in these words expressing the end of the Sacrament diuers pregnant arguments against the doctrine of the carnall presence What needs there be a remembrance of Christ What needs a memoriall of his death if he were corporally locally present in the Sacrament St. Augustine saith truly Aug in Psa 37. Men vse to haue a memoriall of those things onely that are absent And that which Lactantius hath is much to this purpose A mans picture is needefull when hee is absent Lactan. Inst lib. 2. cap. 2. but to haue it when he is present it is very superfluous Therefore our Sauiour did not institute the Sacrament till he was departing out of the World And in that the Sacrament must be celebrated in remembrance of Christ till he come Iohn 17.11 Luk. 24.51 Act. 3.21 doth it not manifestly argue his absence which the Scriptures also doe abundantly teach Againe how iniurious are those to Christ who vnder-valew these his intolerable torments making them effectual to satisfy for the fault but not for the punishment For the Papists hold that Christ hath left some satisfaction to be made by vs in our life Bella. de Poâ—n lib. 4. cap. 2. and some likewise after our death But what cannot all these reproches stripes raylings nayles thornes speare gall vineger sweating of bloud offring vp prayers teares cannot all these be sufficient to procure an absolute discharge CaÌ„pian Râ—t 8 Could one drop of his bloud haue redeemed the whole world and will not all these torments serue to make a perfect satisfaction to God for the sinnes of the Elect Yes surely For as Chrysostome saith Ipse punitus soluit peccatum poenam Chrys ad Colos hom 7. Hee being punished hath deliuered vs both from the sinne and punishment Let the Romanists therefore say what they will I will say with the blessed Apostle to the Romans seeing Christ hath suffered all these things Rom. 9.33 VVho shall lay any thing to the charge of Gods Elect Heauen will not Hell cannot Mat. 3.17 O God thou hast proclaimed from Heauen that thou art well pleased with Christ let his Passion be my satisfaction his Death my Redemption so wilt thou be well pleased with me albeit I am not able to yeeld any personall satisfaction 2. This doctrine reprooues the peruerters of the Sacrament as the vsing of it like the water of Ielosie for the purging of those who were charged with some crime to whom when the Sacrament was administred Corpus Dom. nostri Iesu Christi sit tâ—bi ad probationâ—m these words were spoken Let the body of our Lord Iesus Christ bee a tryall of thine innocency or guiltinesse Supposing that hereupon the iudgements of God must needs seaze immediatly vpon the guilty Likewise the celebrating of it Tilman de miracul Euchar ca. 1. to free houses from the haunting of spirits ad diuers other absurd and ridiculous ends as against tempests and sickenesse for preseruation of Cattell trees corne grasse and the like All which what are they else but a meere profaning and preuerting of the vse and end of the Sacrament So that a man may in this case very aptly vse S. Austins words Aug. in Ioh. tract 25. Vix quaeritur Iesus propter Iesum Christ Iesus is not sought in the Sacrament for his owne sake 3. Here is matter of instruction For by this holy Table Christ both saues and teaches Chrys in Mat. hom 83. Peâ— sacratissimaÌ„ mensam istam saluat docet Seeing that the Eucharist is a memoriall of our Sauiours death whatsoeuer vses the meditations of his death may yeeld the same also may the celebration of the Sacrament I will mention two or three First as in the Sacrament we see the death of Christ so in the death of Christ we must take a view of our sinnes and be stirred vp to remorse and serious sorrow for the same For had not our sinnes made way to it neither could Iudas haue betrayed him the high Priests accused him the people scoft him the Souldiers scourg'd him Pilate condemned him nor the Iewes haue crucified him Our sinnes were the thornes the whips the speares the nayles that pierced and wounded the soule of our Sauiour And iustly therefore should our soules be pierced with sorrow for the same Shall Christ smart for thy sinnes shall not thy heart smart and smite thee for them Luk. 23.48 When the people that came to behold the Passion of Christ saw what was done at his death they smote their brests in signe of sorrow So euery Christian when he sees the Sacrament a memoriall of Christs death and Passion should with the penitent Publican smite his brest with the hand of compunction and say Luk. 18.13 O God be mercifull
is the Lords anointed is a sinne in the highest degree O what a heynous sin it is then to offer violence and as much as in vs lyes to strike and wound the Son of God Reu. 19.16 1 Cor. 2.8 the King of kings and the Lord of glory To be guilty of the death and sheading of the bloud of any innocent man is a fearefull sinne and this made Dauid cry out in the bitternes of his soule Psa 51.14 Deliuer mee from bloud-guiltinesse O God Oh how fearefull is it then to be guilty of the body bloud of Christ Yea the iniury and indignity is greater then is obuious to euery eye if wee consider the double vnion in Christ not onely the two substances the body the soule but the two natures the diuine and humane Whose heart is not moued with indignation against the Iewes when he heares or reades their villanies and violence done to our blessed Sauiour But take heed saith Chrysostome Chrys ad pop Ant. hom 60 lest thou be guiltie in the like kind by vnworthy receiuing of the blessed Sacrament Hee that defiles the Kings garment and he that teares it offend both alike the Iewes did teare it thou defilest it here indeed are diuersa peccata Chry. hom 41 in Joh. but par contumelia some difference in the sinne no difference in the disgrace Ioseph and Nicodemus their pious deuotion in begging and embalming the body of Christ is worthily recorded and commended to all generations Mary Magdalen Iohn 19.38.40 by bestowing that boxe of precious oyntment vpon his holy head hath gained to her selfe endlesse honour in stead of her former infamy in somuch that Wheresoeuer the Gospell shall bee preached in the whole world Mat. 26.7 that her reuerend and religious act shall bee spoken of for a memoriall of her Beloued if we receiue the Sacrament vnworthily oh wretched men that we are For we ioyne with Judas and the Iewes being guilty of the body and bloud of Christ but if we receiue it worthily how happy are wee For we communicate with honorable Ioseph and penitent Mary Magdalen our memories shall be blessed and our soules receiue vnspeakeable comfort The next danger which is also a consequence vpon the former is this Hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation It is indeed an ineuitable consequence For he that is guilty of the body and bloud of Christ how can hee but incurre the danger of condemnation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would qualifie as though it did import onely some temporall punishment but that acception is too short For as the word is more large in signification so the dependance it hath vpon a heynous sinne must needs imply a correspondent iudgement And so indeed it doth import not onely a temporall punishment but also eternall condemnation both of soule and body And reason Heb. 20-28 29. for if he that despised Moses Law dyed without mercie vnder two or three witnesses of how much sorer punishment shall hee be worthy which treadeth vnder foote the Sonne of God counteth the bloud of the new Testament as an vnholy thing and so despites the Spirit of grace This is a fearefull thing to be in the state of the damned and is not therefore to be passed ouer slightly Our blessed Sauiour comparâ—s a damned soule to an offender bound hand and foot and cast into some wofull prison where there is nothing but wayling weeping Mat. 22.13 and gnashing of teeth And surely the comparison is good if we consider the nature and adiuncts of the place For the place is a place of maruailous horror being as it were a dungeon of compacted darknesse Iude v. 13. Reu. 21.8 and a Lake that burnes with fire and brimstone The company there are wofull soules and wretched hellish spirits powring forth nothing but woes execrations vpon themselues There is the worme of conscience gnawing the soule there is the mercilesse fire tormenting the body Will you haue a resemblance of the darknesse of Hell Thinke vpon the palpable darkenesse of Egypt Exo. 10.22 Will you behold an Idea of that vlolent fire Meditate vpon the hote Fornace prepared by Nabuchadnezer for Shadrach Dan. 3.19 Mishach and Abednego Will you view the dolefull state of the Damned Looke vpon Diues tormented in those cruell flames of fire Luk. 16.24 and not afforded one droppe of water to coole his tongue Yea suppose you saw one vpon some tortouring rack with a greedy Vultur euer gryping at his heart and yet consider that all these come too short to set forth the dolefull condition of the damned No tongue is able to expresse no heart is able to conceiue the woe and miseries the tormented soule is subiect to in hell which are as endlesse as easelesse But these things I doe onely touch in briefe In my threefold Resolution hauing else-where handled them more largely And here by the way I obserue the forme of the Apostles phrase He that eateth and drinketh vnworthily eateth and drinketh his owne damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the new translation hath it both more literally and more significantly eateth and drinketh damnation to himselfe In wich St. Paul doth so appropriate the danger to the particular Communicant that hee seemes to exclude any other And indeed to hold that the Sacraments are polluted or profaned to the worthy Communicant by the vnworthy receiuer is an absurd conceit Gala. 6.5 Ezech. 28. For euery man must beare his owne burthen and the soule that sinneth must dye the death Yea it is a very vncharitable error For what comfort could any man haue in receiuing the Sacrament if this conceit were currant Were a man neuer so well prepared himselfe yet not knowing how the case stands with others it must needes make him come with more doubting concerning others then hee could haue comfort in himselfe But leauing this erronious opinion which hath come in the way like the body of Amasa â— Sam. 20.12 I come to the reasons why the vnworthy receiuing of the Sacrament becomes so dangerous The Rhemists do giue this for a reason Rhem. Anno. in hunc locuÌ„ namely because Christ is locally present receiued by the wicked For say they They could not bee guilty of that which they receiue not And it cannot be so heynous an offence to receiue a piece of bread or a cup of wine c. And this they call an inuincible proofe of the reall presence 1. Reg. â—0 11 But let not him that puts on his Armor boast like him that puts it off This Romish Argument is like the Spanish Armado 1588. which they called the Inuincible Nauy Thus mens conceits make those things seeme which are not So the Philistims thought their Champion Goliah an inuincible Combatant which caused them to insult but as Goliah brought with him a sword to strike off his owne
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