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A48849
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A sermon preached before the King at White-Hall The 24th. of Novemb. 1678. By William Lloyd, D.D. Dean of Bangor, and Chaplain in ordinary to His Majesty. Published by his Majesties Command.
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Lloyd, William, 1627-1717.
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1678
(1678)
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Wing L2710; ESTC R217682
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63,317
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74
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12 13. We have been all made to drink So Justin M. Apol. 2. p. 97. E. and 98. E. declares the manner of those times that every one of the people that were present at the Sacrament did receive it in both kinds d It appears that this manner was continued in following Ages it does not appear that it was changed in any Church till that Doctrine came in which requires men to disbelieve their Senses This being hard to do in that part of the Sacrament the Cup was taken away by degrees in these Western Churches The first that writ for this use as far as I can find was Gislebertus that lived about the year eleven hundred Aquinas that lived about one hundred and fifty years after says that then this new manner was providently observed in some Churches Summ. Part. III. q. 80. art 12. in Corp. After one hundred and fifty years more was the Council of Constance which enjoin'd it to all and that with a bold non obstante to all that Christ had said or done to the contrary For thus the Decree Sess. 13. Concil Ed. Labb Tom. XII 100. B C. Though Christ administred this Sacrament to his Disciples in both kinds of bread and wine yet Notwithstanding this the approved Custom of the Church is otherwise And though in the Primitive Church this Sacrament was then received by the faithful in both kinds Yet this Custom was brought up with good reason for the avoiding of some Perils and Scandals c. It seems they were such as Christ did not foresee or the Antient Church did not find for otherwise this had not been then to do a It makes the Sacrifice of Christ as much lower in value as it is oftener offered than the Levitical Sacrifices For the reason of their being often offered was because of their insufficiency to take away sin Heb. x. 11. Had Christs Sacrifice been like theirs he must often have suffered Heb. ix 25 26. He must have oftentimes offered the same Sacrifice Heb. x. 11. As they say he doth at every Mass in the Roman Church But this he needed not Christs Once was enough Heb. vii 27. and ix 12 26 28. and x. 10. He offered one Sacrifice for sin for ever Heb. x. 12. and by that one offering he hath perfected for ever them that are Sanctified V. 14. So that there is no more offering for sin V. 18. No more true proper propitiatory Sacrifice a The Sacrament of the Lords Supper was Ordained for the remembrance and representation of the propitiatory Sacrifice of Christ to be offered or made by every believer He takes eats drinks he Does this in remembrance of Christ. Luk. xxii 19. and so doing he sheweth forth the death of Christ 1 Cor. xi 26. and applieth to himself Christs body broken and his blood shed for us There goes with it an Eucharistical Sacrifice that is before the Sacrament an Oblation solemnly presented to God in and after it a Spiritual Sacrifice of Prayer and Thanksgiving an offering of our selves souls and bodies For this every Christian is a Priest 1 Pet. ii 5. The manner of it is thus described in the old Roman Missal set forth by Pamelius After the reading of the Gospel the Offertory is sung and the Oblations are offered by the people out of which Bread and Wine are set upon the Altar to be Consecrated and the Prayer is said over the Oblations After this the Priest began the Canon of the Mass and said the Commemoration in these words Remember Lord all here present who offer to thee this Sacrifice of praise for themselves and all theirs Menardi Sacr. Gregor p. 2. In those times men saw the Oblations to which those words did refer But afterward when there was no more such offering and no more breaking of Bread but a Wafer to be offered by the Priest for the People then the Antient form was improper and therefore they altered it thus Remember Lord all here present for whom We offer to thee c. So it stands now in the Roman Missal Where all the other Prayers which were designed for the Eucharist are misapplied to the new Propitiatory Sacrifice And yet still they continue these following words of the Prayer after the Diptychs through our Lord Jesus Christ By whom thou O Lord Createst all these things always good c. and givest them to us This they say over the Wafer and Wine after Consecration Of the Creatures of Bread and Wine See the end of Page 47. b Bell. de Missà Lib. l. Cap 2. Secundò saith All things whatsoever that are called Sacrifices in Scripture were of necessity to be destroyed and that by Killing them if they were living things if without life by Burning them c. a Bell. de Missà Lib. I. Cap. 27. the whole Chapter Whether by 〈…〉 c. b 1562. Jul. 24. Padre Paâ—lâ— saith Ataiâ—e Cardinal Palavicino saith Fâ—rerâ— shewed that the Sacrifice of the Mass cannot be prâ—ved from Scripture alone without Tradition particularly that it cannot be prâ—ved from Christ words at the last Supper but by the uniform exposition of the Fathers He adds that They did not so understand it as if their sense were of Faith The truth is the Ancient Fathers did not so understand our Saviours words nor perhaps did many of the Trent Fathers themselves For when the question was put whether Christ at the last Supper offered himself for a Propitiatory Sacrifice it held both the Divines and Bishops in long Dispute saith Card. Pallavicino XVII 13. 11 c. It was alledged on the one hand that if that at the last Supper was a true Propitiatory Sacrifice then that upon the Cross could be only in remembrance of this and on the other hand if it was not such a Sacrifice then there was no such Sacrifice Instituted by Christ for the words of Institution Hoc Facite could refer to nothing else but to what was done then and there I have shewed that they refer to those words Take Eat Drink and were spoken to the Disciples as Communicants and no otherwise After much time and heat at last the Doctrine was set down in these words that at the last Supper Christ offered himself for a Sacrifice without saying whether Propitiatory or Eucharistical But neither did this satisfie saith Cardinal Pallavicino XVIII 9. 3. c Suarez in tertiam Aquin. disp 41. art I. Secundò potest saith in the New Testament there are no convincing testimonies to prove that there is a true proper Sacrifice under the Gospel d None before Iustin Martyr speaks of Sacrifice among Christians unless Clemens Remanus in his Epist. ad Cor. §. 36. Where he calls Christ the High Priest of our offerings But he speaks only of the Sacrifice of praise and contrite hearts Ibid. and §. 52. But for Iustin in his Book against Tryphon p. 344. c. He proves that we are all a Holy Priesthood because God accepts none but Priests and yet all
live in the Fellowship of the Apostles which is the Second Character in my Text. The third is the Participation of the same Sacraments One only is mentioned in my Text that is the Sacrament of the Lord's Supper For being already baptized they had no more occasion for Baptism But that being spoken of before ver 41. I therefore mention both these Sacraments The use of both these in the Apostles times was a Character and Token of the Christian Church Thus St. Paul 1 Cor. xii 13. mentions both these Sacraments as the Instruments and Means by which we are united to Christ. By one Spirit we are all baptized into one Body and we have all been made to drink into one Spirit Both these Sacraments they received of Christs own Institution who required them to be used in all Ages of the Church to be administred to all it's Members by every Church And that in the same manner as they were instituted by Christ I mean as to all the Essential parts of the Sacraments However Ceremonies or Rites may be varied yet in their Essential parts they are of perpetual Obligation For Baptism when it was instituted by our Saviour for the Admission of Members into his Church he said thus to his Apostles Go make Disciples that is Christians of all Nations Baptizing them in the name of the Father and of the Son and of the Holy Ghost And thus doing Lo I am with you till the end of the World And for the Lords Supper he â—dministred it himself to his Disciples who were then not in Orders for it was before his Death and he did not ordain them till after his Resurrection And administring the Sacrament to them who were not in Orders He took Bread and blessed it and brake it and gave it to them saying Take eat this is my Body and what follows He gave them the Cup in like manner saying Drink ye all of it This is my Blood or this Cup is the New Testament in my Blood Accordingly it was done in the Church in the Apostles times The Apostle calls it the Bread and the Cup which they received in the Sacrament never otherwise though Spiritually and Sacramentally the Body and Blood of Christ yet Bread and Wine in its Natural and Bodily substance He says The Cup which we bless is it not the Communion of the Blood of Christ And the Bread which we break is it not the Communion of the Body of Christ No doubt we have the Mind of Christ in these words It is properly the Communion of His Body and Blood which we receive in this Sacrament And according to his Law they are conveyed to us under the Elements of Bread and Wine For so the Apostle tells us that even after Consecration It is Bread which we break it is Bread which we partake It is Bread that we eat in this Sacrament Which last thing he says three times together in three Verses In like manner it was properly Wine which remained in the Cup even after Consecration So it was called by our Saviour the fruit of the Vine and this Fruit even the same of which he had said This is my Blood And as he said to his Apostles being Laymen Drink ye all of it and as St. Mark observes They all drank of it so did all other in those times as well Laity as Clergy 1 Cor. xii 13. We are all made to drink into one Spirit 'T is observable the whole Sacrament there is called drinking as here the whole Sacrament is called Breaking of Bread And the Sacrament being thus instituted by Christ being thus administred by his Apostles and being thus received in his Church was to continue till Christs coming again So the Apostle saith expresly 1 Cor. xi 26. So that here 's a third Character of an Apostolic Church to continue the use of those Sacraments which they used and that in all the Essentials of them according to Christ's own Institution A fourth Character in this Text is Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural Number that is not one or two but many and oft And it appears they were publick Prayers by what follows ver 46. They continued daily with one accord in the Temple There the Apostles used to meet after Christ's Ascension into Heaven They were continually in the Temple praising and blessing God They were constantly there in the times of Devotion as may appear from Acts iii. 1. and other places They continued this Practice as long as the Iews would suffer them till they drove them away from their Temple and Synagogues After which these first Christians had Assemblies elsewhere as we read Acts xviii 17. In which Assemblies what they prayed and what they did besides praying we have no particular account in Holy Scripture But we have in those Writers that lived within the Age of the Apostles That is in an Epistle of the Younger Pliny to Trajan and in St. Iustin Martyr's second Apology There we find in Pliny that they did Carmen Christo quasi Deo dicere secum in vicem They spoke Verses answering one another by turns as we speak the Reading Psalms I know not how he could better express it And saith Iustin Martyr they read Lessons out of the Apostles and out of the Prophets And when the Reader had done the Bishop Preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the Bishop or the chief Minister Then they rose up all together and prayed They had saith Iustin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Prayers Those are his Words In which they prayed for themselves and for their Princes and for all others that were living with them They prayed only to God saith Iustin Martyr twice This together with the Administration of the Sacraments and their gatherings for the poor is all the Account they give us of their Meetings Which account being given much within fifty years of the Apostles times we may reasonably conclude it was the manner of their Prayers the use whereof was the fourth Character in our Description of the Apostolick Church Besides these you see my Text hath given us no other and therefore whosoever would make sure of such a Church he may do well to judg of it by these Characters being all that the Apostles have given us But if these were the Notes of a true Church in the Apostles times what mean they of the Now Roman Church to require any other Or what would they have that cannot content themselves with these Sure their hearts misgive them that these are not for their turn Either they have them not or others have them as well as they And therefore they choose rather to insist upon those which they can hope to appropriate to their own Faction It is not worth the while in this Place to reckon up the fifteen Notes of a true Church which Bellarmin gives us All which are