house of Abraham then testifie your consent by receiuing these hâ—lye tokens of his loue which in his name we exh bit vnto you but if yee will not then shall we stand vp as witnesses against you that we haue called you and ye refused to come O man what wilt thou doe for thy Christ that wilt not come and banquet with him at his Table how canst thou say thou louest him when so small an impediment keepâ—s thee back from going vnto him hast thou not cause to hang downe thy head for shame when thou art conuinced to haue lesse loue to thy Sauiour then Esau had to Iacobs pottage for loue of them he solde his birth-right which hee should haue kept but thou for loue of Christ wilt not forsake thy corrupted will which thou art bouÌ„d to abandon Abraham for the loue of God was content with his own hands to slay his onely lawful Son and thou for the loue of God wilt not slay thy vnlawful bastard affections nor do the holy wil of God except thy wicked will be first fulfilled This euidently proues that â—hou hast not AbrahaÌ„ for thy father but art of the race of wicked Cain that hated his Brother vnto the death Assuredly except thou repent that merciles iudgement abides thee presignified in that mercilesse seruaÌ„t who hauing gotten mercie from his King could shew none to his Companion Oughtest not thou to haue had pittie on thy fellow as I had pittie on thee Thy former sins shall bee imputed vnto thee and thou shalt be deliuered to the Iaylor til thou pay all that is due vnto thy Lord which thou shalt neuer be able to doe But that the pittiful ignorance of both these sortes of Recusants may the better appeare and farther light may arise to such as are willing to communicate wee are to consider what a banquet this is and what are the delicates vnto the participation whereof wee are here called The Apostle saith not let a man eate bread drink wine but let him eate of This bread drink of this Cup. The particle This tels vs it is no coÌ„mon bread wine no surely the comfort is greate that we are commaunded to eate of that bread wherof our Sauiour saith This is my body and to drinke of that Cup which he calles His blood of the New Testament shed for the remission of the sinnes of many He that eates of my bread drinks of any cup vnworâ—hily becomes guiltie of the abuse of Gods creatures but he that eates of this Bread and drinkes of this cup vnworthily becomes guiltie of the bodye and blood of the Lord and eates his own damnatioÌ„ becaâ—se he discerneth not the lords body And therefore that wee fall not into this fâ—arfull sinne wee are to know that this Sacrament is not a simple thing but a compound wherin are things of sundry kinds which must be distinguished and so the word of discerning imports that secret There are here things oâ— sundâ—ie sorts we must discerne euery thing in the owne kinde so our Sauiour taught vs and after him his Apostles and this truth from them the auncient Fathers haue deliuered vnto vs Eucharistia said Irenaeus ex â—uabus râ—buâ— constat â—errenâ— et caelesti The Eucharist coÌ„sists of two kinde of thinges the one earthly the other heauenly And Augustine calleth it vâ—sibile stâ—num inuâ—fibilis gratiae the visible signe of inuisible grace And Macarius calleth this bread wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemâ—lâ—râ—â— figurae seutâ—pâ— carnis et sauguinis Christs Resemblances figures types of the body blood of Christ Iesus Now it is â—uâ—e that a type patterne or figure must euer bee distinguished from that wherof it is a figure This sacrament then being a compound thing must bee considered not as a simple but as a compound thing If it bee asked whether a man be earthly or heaueÌ„nly because hee is a compound creature It must bee answered by a distinction If it bee asked how a Christian being on the earth the Apostle saieth that hee hath his câ—nconuersation in the Heauens it must bee answered by a distinction And if also it bee asked whether this Sacrament be an earthlye or an heauenlye thing how the signe is giuen how the thing signified how Christ Iesus is in the heauen yet present in this SacrameÌ„t All these I say must be answered by a distinction Sursum est dominus saide Augustin sedetiam hic est veritas dominus corpus enim domini in quo resurrexit vno loco esse potest veriâ—as eius vbique diffusa est Our Lord is aboue in heauen yet heere also is our Lord as he is the truth for the body of our lord in which he arose from death can bee but in one place but his truth is diffused into euerie place And againe Ibat per id quod homâ— erat manebat per id quod deus ibat per id quod vno loco erat manebat per id quod vbique erat He went hence by that which was Man hee stayed by that which was God he went away by that which was but in one place he stayed by that which was in al places And againe Ascendit super omnes coelos corpore noÌ„ recessit maiestate Hee ascended aboue all the heauens in his bodie but he departed not hence in his Maiestie And Cyrill in like maner Non enim quia nunc non adest in carne ex eo outes quoâ— spiritu medio hic noÌ„ adâ—it Think not that with his spirit he is not here amongest vs because hee is not now amongst vs with his bodie Thus ye see we must vse a distinction And yet albeit we are forced here to acknowledge the sundrie natures of things compound and consider them in their owne kinds wee must for all that take heed to the wonderfull vnion and sâ—cramentall coniunction that is betâ—eene them which is so strait that vnto the right receiuer they are inseparable for the which also the earthly thing receyues the name of the heauenly And this must also be considered least on the other hande separating those thinges which God hath conioyned we make this Bread and this Wine but naked and bare signes and so iustly incurre that blame which our aduersaries vniustly would lay vpon vs and in like manner this punishment which here the Lorde threatens against them who are euill discerners We are therefore to consider that for the right discerning of the Lords body these three rules are to be obserued First that in this Sacrament we take vp euery thing in the owne nature kind Next that we vse euerie one of theÌ„ in the maner appointed by Christ with reuerence that is due vnto them And thirdly that this SacrameÌ„t be celebrated vnto the right ends for which our Sauiour appointed it Against the first failes both Papists and bastard professors Papists are euill
the cup so mutilate the holy sâ—crament a horrible sacriledge in like maner yet ratified by y e decree of y e haeretical couÌ„cel of Trent Si quis dixerâ— ex dei praecepto vel de necessitate salutis esse omnes et singulos Christi fideles viramque specieÌ„ Eucharistae sumere debere Anatâ—ema sit If any man auouch that it is by Gods commaundement or vppon neceâ—sitie of our Saluation that all Christes faithfull people should receiue the Eucharist vnder both kindes let him be accuâ—sed To whome it contents at vs this time to oppose the decree of their owne Pope Gelasius Comperâ—mus quod quidâ—m sumpta tantuÌ„modo corâ—oris sacri portione a calice sacrati cruoris â—bst meant qui proculdubio quoniam nâ—soâ—o qua superstitione docentur astricti aut integra sacramenta percipiâ—nt aut ab integris â—reeantur quod diuisio vnius eiusdemque mystery sine grandi non sit sacrilegio Wee vnderstand that certaine receiuing only the portion of Christes bodye absteine from the cup of his sacred blood which men because vndoubtedlye they are trayned vp in some kinde of superstition let them be inforced either to receiue the whole sacrament or to bee restayned from the whole because this diuiding of one and the same mysterie cannot bee without great Sacriledge In this contrarietie among themselues which way I pray you shall the poore people turne them The counâ—ell curses all them who affirme this Sacrament should bee ministred with bread and wine The Pope sayes plainly it is superstition and sacriledge to giue the one without the other and commaunds that either we abstaine from both or retaine them both togither If ye follow the counsell the Pope shal condemne you if you follow the Pope the Councell shal accurse you but curse as they will the Lord shall blesse them who in faith communicate at his holy Table according to his institution and the curse of God shal not faile to cleaue vnto thâ— surer theÌ„ the leprosie of Naaman to Gâ—â—â—sa yea their part shall be taken out of the booke of life who dare presume to change the ordinance of God The Apostle hath deliuered vnto vs that which he receyued from the Lord how not only he tooke the bread blessed it and brake it and gaue it but that in like maner he tooke the cup and gaue also to his Disciples What boldnesse is it then to take from the people that which Christ by his Apostles hath deliuered vnto them and thus while they boast of antiquitie they are found fathers of Noueltie And against the third they faile who vse not this sacrament to the right endes which are especially two The first is the commemoration of Christes death and passion with thanksegiuing fâ—r the which also the Grecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second is the communication of Chrâ—st to them who are his And for this the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first I take out of our Sauâ—our his words Do this in râ—membrance of me And from the Apostle So â—ft as ye eate of thiâ— bread and drinke of this cup shew fooâ—th the Lords death till his â—omming againe And in verie deede this holy Sacrament beeing vâ—ed according to Christes institution is a liuely representation of Christ crucified while as the signes of his blessed bodye and blood being sundred one of them from the other the one is broken the other poured out remâ—mbring vs how his blessed body was broken with the Crowne of Thornes the Scourge the Nailes and the Spâ—are and his blood shed for the remission of our sinnes which should worke in vs so oft as wee beholde it an inward contriâ—ion and godly sorrow for our sinnes wherewith wee pierced and wounded our blessed Sauiour vnto the death and indeâ—de if wee bee of the number of those vpon whom God hath powred out the spirit of grace and compassion so often as wee looke vpon him whom we haue pierced as heere in this sacrament we may see him crucified before our eyes as often shall wee lament for this as one mourneth for his onely Sonne or is sorrowfull for his first borne but of this we shall speake God willing hereafter Now here is also discouered the vanity of that error of concomitance wherwith the aduersaries would excuse their dismeÌ„bring of this holy SacrameÌ„t for say they by concomitance where the bodye of Christ is there is his blâ—od and therfore the breade which is his boâ—die being giuen there is no neede â—o giue the cup. But as the Lord asked the King of Tyrus in derision Art thou wiser then Daniell So â—ay wee aske of them are yee wiser then Christ will ye amend his institution This assertion takes away one of the principall ends of this Sacrament to wit the commemoration of Christes death and passion for to haue the blood within the bodie is no declaration of a crucified man nor a shewing foorth of the Lordes death whereas our blessed Sauiour ordeyned them to bee exhibited and receaued sundrie that it might not onely be preached to our eares but represented also to our eyes how his blessed body and blood were sundred for our sinnes The second end for which this Sacrament was ordeyned is that it might bee a mean of the communication of Christ to all them who are his for the sealing vp of our spiritual vnion with him ideo enâ—m Sacramentum ilâ—ud hominibuâ— datur vâ— Caput in terris corporicoaduneâ—ur And this as I said I take out of the words of the Apostle The bread which we breake is it not the Communion of the bodye of Christ And in this respect this holye bread and wine are not onely signes representing Christ crucified nor seales confirming our faith in him but also effectuall instruments of exhibition wherby the holy spirit makes an inward applycation of Christ crucified to all that are his And heerein standes our greatest comfort for if wee had no more a doe in the celebration of this holye Sacrament but to remember Christes death and passion then certainel ye looking to it onely were sufficient to put vs in remembrance therof but when we heare and see that this bread which is his body is giuen vs and we are commaunded to take and eate it what shall wee thinke but that weâ— are called to this high mercy as to bee partakers of Christ and all the benefits that flowe from his death The Lord doth neither deceiue vs with wordes to bid vs take when he giues nothing neither calleth he vs only to a coÌ„munion of naked bread and wine farre be it from vs to thinke so baselye of this holy Sacrament Certainly he that with any measure of light and grace wil ponder these wordes of our Sauiour Take and eate this is my body Shall perceiue that there is here a real and effâ—ctual exbition made of the Lord Iesus to the penitent and beleuing receauer
them in so farre as it is a meane of this Vnion 1 Inexcusable then are they who neglect this holy sacrament sect 2 How shall it be thought they will suffer with him on mount Caluarie who refuse to banquet with him in his Parlour 2 Penitent sinners should waite for this Table with such affection as these sicke persons waited on the wate rs of Bethesda sect 3 At Siloam poole onely he was healed who first stepped downe not so at Shiloh his Table 3 Yet there is great danger in comming without preparation sect 4. Two parts of the precept fiâ—st that we trie secondly that wee eate last part fiâ—st handled and why sect 5 We are bound by the Lords commaund to communicate sect 6 But an apostate man will eate where God forbids him and will not eate where God commands him sect 7 Beleeuing the Seducer and not the sauiour 7 Ignorance is the mother of all recusancie to communicate sect 8 Some refuse because they know not the excellencie of this Sacrament sect 9 These are foolish like Naaman reckoning the Riuers of Damascus better then the waters of Israell 9 Worldlings refuse not a good gift although giuen by small meanes sect 10 Farre lesse should Christians refuse this heauenly gift because it is propined by earthly meanes 10 The lesse we see in this Table the more we are bound to beleeue sect 10 Others refuse vpon pretended reasons sect 11 Their reasons refuted first if it bee want of preparation the fault is their owne 11 Secondly if it be variance with their neighbour they excuse one sinne by an other 11 Better excuses theÌ„ these reiected by christ sect 12 They who excuse their recusancie because of variance are yet further conuinced sect 13 In effect they preferre Barrabas to christ sect 14 who wil rather renounce their communion with christ then renounce their wicked will 14 They consent not to the marriage of the Lambe who refuse the smallest token of his loue 14 They loue not christ who refuse to communicate sect 15. Ignorance of both the sortes of Recusants discouered sect 16 They refuse to eate of that bread which christ calleth his body 16 In this sacrament are thinges of sundrie kindes which must be distinguished sect 17 Yet are they so to be distinguished that we destroy not their Vnion sect 18 Three rules to bee obserued in the right discerning of the Lords bodie sect 19 First rule is that euerie thing in this sacrament be taken vp in the owne kinde sect 20 Against this rule faile Papists and how 20 Against it faile also bastard professors sect 21 Not considering that here the bread and wine are changed 21 The second rule is that this sacrament be vsed according to Christes institution sect 22 Papists faile against this rule also 22 Sacrilegiouslie they abstract the vse of the cup from the people sect 23 The Pope and Councell contrarie 23 The third rule is that this sacrament be vsed to the right endes sect 24 The first ende of this sacrament is a thankefull commemoration of Christes death sect 24 Error of Concomitance disprooued sect 25 Concomitance destroyeth the first ende of this sacrament 25 The second end of this sacrament is the communication of Christ to them who are his sect 26 In this sacrament christ is truely exhibited giuen sect 27 Yet is not he receiued of euerie one who receiueth the bread sect 28 For there is a dâ—fference betweene exhibition and acceptation 28 The wicked eat not Christ in the sacrament 28 Conclusion of the first part of the praecept is they refuse a greate gift who refuse to communicate sect 29 The second part of the precept commaundes tryall before communion sect 30 For the Lord will not that this table bee a snare to vs as was Absaloms to Ammon 30 Yet many so make it not considering who they are themselues sect 31 Banquetters at this Table sâ—ould bee holy persons sect 32 Vnreuerent handling of holy thinges hath neuer beene left vnpunished 32 Neither will the Lord shew vs his presence without our preparation 32 Excellencie of this sacrament sect 33 An exhortation to come vnto it with reuerence sect 34 That we putnot new wine into olde vessels 34 Comfort for the tender conscience caste downe with the sight of sinne after tryall sect 35 Two sorts of tryal one of things perfect another of thinges imperfect 35 The tryall here commaunded is a searching out of our imperfections 35 And therefore should wee not be discouraged although after tryall wee finde them to bee many sect 36. This comfort confirmed by consideriâ—g those who were bidden to the banquet sect 37 Banquetters there were the poore the maymed the hault and the blinde· 37 This tryall is not that dayly and ordinarie tryall required in all our actions sect 38 Dayly tryall moste necessarie 38 Miserable is their state who liue without daylye tryall they die like Achitophel putting their house in order not their soule in order sect 39 But a singuler and extraordinarie tryall is required before communion sect 40 Euerie new sight of our selfe discouereth a newe corruption 40 What a lâ—borious worke is inioyned to man when he is commaunded to trye himselfe sect 41 Man being well tryed shall appeare a new found world of wickednes sect 42 Foure bands of cogitations which oppresse the minde 42 Two thinges necessarie for this tryall sect 43 First the spirit of God 43 Next the word of God sect 44 For euerie iâ—perfect thing must be tryed by an other then it selfe 44 Many trie themselues by wrong rules and are deceaued 44 How we may profit by comparing our selues with others sect 45 It is not enough that Pastors and Elders tâ—y vs we must trie our selues sect 46 For others cannot know whether thou come to the Table as a Iohn or as a Iudas 46 Let euerie man therfore aske for himselfe is it I Lord 46 We shold trie our selues not other men sect 47 This reprooueth them who before communion tryeth faults done to them more then sinnes done by them 47 But it taketh not away brotherlie admonition s. 48 The chiefe pointes of preparation before communion are two sect 49 First that we lay aside our olde sinnes 49 Otherwaies no communion with the Lord. 49 How Esther was purified ereshe was presented to Ahasuerus 49 Without diuorcementfrom our olde sinnes no mariage with the Lambe sect 50 Not a generall confession but a particular inquisition should be made of our sinnes sect 51 The second point ofpreparation is that wee put on the new christian disposition consisting in these three sect 52 First that toward God we be holy and heauenly minded sect 53 So that we become wearie of our earthlye pilgrimage 53 And neuer rest til we return to the Lord sect 54 For our soules cannot rest but in him 54 Two thinges profitable to helpe vs to this heauenly disposition sect 55 Consideration of the place wherin this SacrameÌ„t was instituted 55 Consideration
discerners because they take the signe for the thing signified the earthly thing for the heauenly The men of Lystrâ— were euill discerners when they tooke Paul and Barnabas for Iupiter and Mercurius Gods in their account and therfore would haue worshippâ—d them as Gods but in this light farre blinderarethey who will adore a creature in steede of the creator and that with the same kinde of worshippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by their owne confession is due to God onelye They alleadge for their error the word of truth Iesus Christ speaking say they of the bread called it his bodye wee say in like manner that this bread is Christes bodye but sacramentalâ—ye but denye that the bread iâ— transubstantiate into the verie naturall bodye of Christ as they against the principles of faith and nature falsely affirme It is strange to see what backward peruerse handlers of holy scripture these men bee where they should sticke to the letter they inforce an allegorie to serue their purpose What plainer Historie then that which Moses hath God made two great lights the greater â—o rule the day the lesser 〈◊〉 rule the night yet is this place violently wrested when out of it they will gather that the Papall digniâ—ie which as they say God hath appointed to rulâ— ouer the spiritualtie is greater then the regall and that the Pope by as manye degrees excelleth the Emperour as the Sunne excells the Moone And againe where the Spirit of God vseth a figure there they sticke to the Leter These wordes according to the Letter Mâ—ndant flaâ—â—ium commaund an impietie And therefore by Augustines rule should be esteemed figuratiue Si praceptiâ—a loquutio est aut flagitium aut facinus vetans aut vtilitatem beneficentiam â—â—bens non est figurata loquâ—tio si auteâ— flagitium vel facinus videtur iâ—bere au vtilitatem aut beneficentiam vetare figurata loquutio est nisi manducaâ—eritis inquit Christus carnem filij hominis facinus iubere videtur figura est ergo praecipiens passionâ— domini esse communicandum et suaniter vtâ—liter recoâ—dendum in memoria quod pro nobis carâ— eius crucifixa sit If a speech of precept either forbid some sinne or heynous deede or else commaund a profitable or good deede then is it no figuratiue speech but if it seeme to commaund a sinne or heynous deede or forbid a profitable honest actioÌ„ then it is a figuratiue speach vnlesse thou eat of the flesh of the sonne of Man saith Christ here hee seemes to commaund a hainous â—ction and therfore â—t is a figure commanding vs to communicate with Christs passion and sweetly profitably to lay this vp in our memory that his flesh was crucified for vs. And after this maner also the perpetuall phrase of the holy spirit doth teach vs to interpret them when he calles Circumcision the Couenant the Lambe the Passeouer Baptisme the Lauer of regeneration the Wine the cup of thâ— new Testament In al these they are forced to acknowledge a figure Only here This is my bodie they will adhere to the letter The learned godly fathers haue with vs also acknowledged this for a Sacramentall speech so Tertul. expouÌ„ds Hoc est corpus meum id est figura corporis mei This is my body that is the figure of my body And againe Dominus pane corpus suuÌ„ râ—praeâ—â—ntat God represents or resembles his body by bread And Augustine said in like maner Non dubitauit dicere hoc est corpus meum cum fignum daret corporis sui He doubted not to say This is my body wheÌ„ he gaue onely a signe of his body And again Iudam adhibuit ad conuiuâ—um in quo corporis sanguinis sui figuram coÌ„mendauit discipulis Christ admitted Iudas to his supper in which he coÌ„mâ—nded to his disciples the figure of his body and blood As Iesus Christis called a stone and called bread so is this bread called his bodie that saies Ber. is Per significationeÌ„ non proprietateÌ„ by significatioÌ„ not that properly it is so And as for carnall professors they are also euill discerners because they esteem lesse of this Bread and Wine then they ought putting no difference betweene it and commâ—n bread and wine whereas it is not so indeed for in all the worlde there is not the like of This bread and this wine except in the like action it is changed by the ordinance of Christ and vertue of his institution not changed in the substance but in the vse and end Panis enim â—â—rrenuâ— percipiens vocationem deâ— iam non communis panis est sed Eucharistia for that earthly receiuing Gods appointment is now no common bread but the Eucharist The Lord who calleth things that are not maketh them to be doth here appoint this breade and this wine to a farre more exâ—ellent vse then that whereunto they serue by nature As wax stamped with the seale of a King in substance differs not from other wax and yetfor value is much more excellent may not b evnreuerently handled without contempt of the King so this bread though in substance it differ not from other bread yet concernâ—ng the vse it is seperâ—te and much more pretious then anye other Bread in the world being now appointed by God to be a signe and a seale and an exhibiting instrument of Christ his body and therefore cannot bee profaned nor abused without contempt of Christ Iesus Against the second condition required in the right discerning of the Lords bodye Papists faile in like manner because they peruert Christs institution and vse not this sacrament as he commaunded for seeing our Sauiour is the ordeâ—nâ—r of this Sacrament saies Cyprian Vâ—ique id nos faceâ—e oportet quod Christus fecit eâ— quod faciendum mandaâ—iâ— Of â—ruth wee ought to doe that which Christ did which he coÌ„manded vs to do And Ambrose writing vpon this same place saith plainely Indignum est domino mysterium hoc aliter celebrare quam ab cotraditum est It is an indignity to our Lord to celebrate this mystery otherwise then hee deliuered it Christ ordeyned it a sacrament for the communication of himselfe to the faithfull at the table they haue turned it into a sacrifice for the oblation of Christ to his Father on an altar Iesus brak the bread gaue it but they if they break the bread they giue it not if they giue it they breake it not In their dayly Masse the priest breaks the bread he abuses the words of Christ secretly whispering theÌ„ accipâ—te comedite he bids others take eate but giues theÌ„ nothing when he giues hee stoppes it whole in the mouthes of the people breaks it not Thus most sacrilegiously they alter our Sauiour his sacred institution as though of purpose they had concluded to be coÌ„trary to him Besides this they withdraw froÌ„ the people the vse of
of the time 55 The time warneth vs to celebrate this supper like a Passeouer 55 But moste of all the meditation of the loue of God is profitable to worke in vs this heauenly disposition sect 56 It is not a light Meditation of this loue that wil raise vp our heartes 56 Neuer such loue shewed in the world as Christ Iesus hath shewed vnto vs. sect 57 Stronger then the loue of Ionathan to Dauid 57 Or the loue of any mother to her children 57 A proofe of Christ his wonderfull loue towards vs. sect 58 Christ on the crosse prepared as a food in the sacrament is exhibited vnto vs. 58 What a notable comfort we haue here that this banket begun on earth shal be fulfilled in heauen sect 59 Worldlings if they were touched with a sence of this loue would forsake all follow christ sect 60 Sinfull women would change their life like Marie Magdalen 60 And sinfull men would change their life like Mathew the publican 60 The second part of our new christian disposition is that toward our neighbors we be louing sect 61 Without loue we cannot be of the communion of saints 61 By what effects is our loue to be tried sect 62 Readinesse to forgiue a rare vertue 62 Christians liue now like Iewes and Samaritans ofolde 62 As men are mortall so should their anger be 62 Readinesse to doe good vnto others is as rare a vertue sect 63 Professors now liue like the sonnes of Anak churlish Naâ—all or the rich Glutton 63 The third point of our new Christian disposition is that webe sober litle in our own eies sect 64 With Mephibosheth Iacob the Centurion the woman of Canaan and Elizabeth 64 How necessarie our humiliation is for our vnion with God 64 With this inward humiliâ—ie we should also haue an hungring for the Lords saluation sect 65 For the Lord will fill the hungrie 65 None meete banquetters heere who are not hungrie 66 The comfortable fruit arising to them who after prescribed preparation communicate at this holy table 66 A PREPARATIVE for the new Passeouer 1. COR. 11.28 Let a man therefore trie himselfe and so let him eate of this bread and drinke of this cup. My helpe is in the name of the Lord. T S the soule of a Christiâ—an longeth for nothing more then to bee fully vnited with the Lord Iesus so doth he greatly account of euerie meane wherby tâ—is Vnion is aduanced The Aposte S. Paul was so inflamed with the loue of christ that in comparison of him he esteemed all other thinges to be but doung and euerie thing an aduantage that might serue to conioyne him with Christ for albeit the nature of man abhorreth nothing more then dâ—ath yea euen the soule of the godly desires not to lay aside the body if it might stand with the Lords dispensation which the Apostle is not ashamed to protest of himselfe We wold noâ— saith he be vncloathed but would be cloathed vppon that mortalitie might bee swallowed vp of life Yet did the loue of Christ so farre ouercome him that he was content through the valley of death to followe his Lord yea moste desirous to be dissolued by death in so much as he knew it to be a meane to coÌ„ioyne him neerer with Christ. And herin he stands vp to witnesse vnto vs that vnlesse we haue a most feruent desire to participate of this holy Sacrament which the Lord hath instituted to seale vp increase our spirituall Communion with him wee are manifestly conuinced to bâ—e such as in whom there is no loue of the Lord Iesus If we will not goe with him to eate and drink in his Parlour at Ierusalem it is not likely that we will follow him out of the Cittie bearing his reproach to be crucified with him on mount Caluerie The Apostle is desirous to goe through death that he might come to Christ it was the notable worde of that auncient Ignatius the scholler of Christs best beloued Disciple Saint Iohn Nihil visibilium moror nihil inuisibilium modo Christum acquiram I stande said hee vpon nothing visible nor inuisible I care not what torments come vpon me so that I enioy Christ Iesus and will not we then casting away all impediments come ioyfully forwarde to this holy Table wherein our blessed Sauiour communicates himselfe vnto vs and wherevnto this day so louingly he inuites vs Now he standes at the doore anâ— hee knocks offering to come in and suppe with them wâ—o will open vnto him Now the maister shall say to his Disciples Take yee and eate this is my bodie Now saies the bridegroome to his friends Eate O my friends and mâ—ke you merrie my welbeloued Now doth the Angell intimate that proclamation which hereafter will be resounded with greater ioy from heauen Let vs be glad and reioyce for the marriage of the Lambe is come And now the Sauiour calles vppon sinners with outstretched armes Come to me all yee who are wearie and laden and I will refrâ—sh you These diseased creatures who lay at the poole of Bethesda wayted diligently on the occasion when they should step downe into the water for he that first stepped in after the Angel had troubled the water was made whole whatsoeuer his disease was Praysed be God though we haue not now these waters of Siloam wherein with that blind man wee may cure our bodily diseases wee haue the waters of that Shiloh of the which who soeuer drinks shall not thirst any more these are the waters of life that are able to cure all our spirituall infirmities the benefit is not restrained to one that first sits downe at his Table but is extended to all those who make themselues readie to come vnto him Let vs not therefore neglect so faire an occasion of grace but let vs vp and arise let the Bride make herselfe readie and goe foorth to meete the Bride-groome Let vs begin in this Wildernesse to eate the fruits of our promised Canaan which is aboue Let vs open to the King of glory that knocks let vs goe to our Sauiour that cries Come and ioyfully communicate with our Lord who commaunds Take and eatâ— This is my bodie For here is giuen the greatest gift and that in the most excellent manner that God hath to giue on earth vnto the sons of men for here he giueth it as it were with both his hands that is not only by his word but also by his Sacrament onelie take heede to this warning Let a man trie himselfe and so let him eate There is danger in hearing of the worde and therefore our Sauiour forewarnes vs Take heede howe you heare There is danger also in coÌ„municating in the preceding verse the Apostle forewarned vs of it Hee that eates of this bread and drinks of this cup of the Lord vnworthily is guiltie of the bodie and blood of the Lord. In the subsequent verse hee
And yet let no man thinke that albeit the breaking and giuing of the bread be the coÌ„munication of Christs bodie that therfore the bread is transubstantiate into his body or that euery one receiues the bodye of Christ who receiues the bread for there is greate difference between communication acceptation on the part of God In this sacrament there is indeed a communication exhibitioÌ„ of christ but on y e part of the vnbeleuing receiuer it failes for fault of acceptatioÌ„ because they haue no faith whereby to receiue him nor a purified heart wherin to lodge him It is therfore a vile error also of the Papists who affirme that the wicked in this Sacrament eate Christ but to their damnation It is contrarie to the word of God reformed antiquitie for whosoeuer saith christ eateth my flesh and drinketh my blood hath eternall life and I wil raise him vp at the last day Sacrameâ—num quibusdam ad vitam quibusdam ad exitium â—es vero ipsa cuius est sacramentum omni homini ad vitam nulli ad exitium Item Qui non manet in Christo et in quo non manet Christus proculdubâ—o non manducat spiriâ—ualiter carnem nec bibit sanguinem eius licet visibiliter premat dentibus sacramentum sanguinis et corporis eâ—us The wicked who beleeues not may with Iudas eate Panem Dommini non panem Dominum The breade of the Lorde but not the bread which the Lorde himselfe is to his worthy receauers Of all this then it is euident that this banquet is moste heauenlye and excellent wherein as there is no lesse offered then CHRIST IESVS so no lesse is refused by them who refuse to communicate they proclaime by their deede if they continue in it that they haue No Portion in Dauid neither inheritance in the sonne of Ishai But noâ— wee leaue them and returne to speake as wee promised of that tryall wâ—ich they whominde to communicate are to take it of themselues Let a man therefore try himselfe This Particle therefore is relatiue to that which went before since there is a daunger will hee say and many eaâ—es and drinkes vnworthily therefore take yee heede how yee come hee saith not simplie let a man eat but let a man trye himselfe and so let him eat This warning then of the Apostle stands in the entâ—ie to tâ—is holy action like that Cherubin armed a with sword in the entry of Paradice yet not to hold out the Sonnes of Adam but only to terrifie vs that wee presume not to draw nere without sanctification And herein doth our Lord Iesus discouer his wonderfull loue towards vs who before he inuite vs to eate and drinke at his table dooth first of all instruct vs how we shold doe it Absalom câ—lled his younger Brother Ammon to a banquet onely of purpose to slay him he prepared delicate meate and drinke aboundantly for him but concealed the danger It is not so with our elder Broâ—â—er he calles vs here to a banquet not of purpose to slay vs but to saue vs he is no way willing we should make this Table a snare to trappe our selues to damanation which he hath ordeined as a meane of our Saluation and therefore before hand forewarnes vs of the danger that we may eschew it It is pittie to see how the great multitude runne to this holy SacrameÌ„t without tryall and examination of themselues and all because they heare of a breade of life which heere is exhibited to the Communicants at this holye Table it is verie true that great thinges are exhibited heere indeede but thou shouldest first of all enquire of thy selfe who art thou what interest thou hast in this Communion and whether or no thou be one of those to whom these holy thinges do appertaine for if thou in thy person be a profane and vnsanctified creature thy touching of these holye thinges may defile them and make thee giltie of the contempt of them but shall not benefit thee yea a greater cursse then that which Elisha pronounced on the vnbâ—leeuing Samaritane Prince shall light vppon thee thou shalt see the Table of the Lord heare of the plentie of the breade of life therein communicate but shalt not eate of it let a man therefore trie himselfe and so let him eate of this bread and drinke of this cup. For as this Sacrament is a holy and excellent thing so should they who celebrate it bee holye and seperate persons It should not bee receiued with common handes that is with eâ—rthlye hearts and vnsanctified affections The Pharises would not eate their common meate with vnwashed handes and that was but superstition but heere to wash before weâ— eate both our handes and our head with Peter yea to wash as Ieremy exhorts vs Our hearts from our wickednesse is deuotion and good Religion both commended and commaunded by the word of God Otherwise fearefull is that warning of our Sauiour If I wash thee not thou shalt haue no part with me To the vncleane all thinges are vncleane for euen their consciences are defiled The Lorde hath neuer suffered vnpunished the vnreuerent looking to or handling of the holy signes of his presence Them of Bethshemeshe looked vnreuerently into the Ark and the Lord slewe fifty thousand of them Vzza touched vnreuerently the Arke and the Lord in like manner strook him instantly to death Ahimâ—lâ—ch would not giue to Dauid the hallowed bread of proposition but conditionallye that the young men who were with him were sanctifyed No vncircumcised man might eat of the pascall Lambe vnder paine of death and such as were circumcised being vncleane behooued to absteine till they were clensed according to the lawe yea such of them as were cleane did not eate without foure daies preparation for the Lord commaunded them to take the Lambe the tenth day and not to slay it til the foureteenth day at night that all the space betweene they might the better prepare themselues to that holy action Neither will the Lord anye other way be familiar with vs except we be sanctified Before the Lord came downe on Mount Sinai to giue his law to Israel hee appointed them three dayes of preparation wherein â—o sanctifie theÌ„selues The Lord appeared to Moses in the fierie bush but reuealed not his will vnto him til he put off his shooes I wil be sanctified saith the Lord in all that draw nere vnto me The Lord will not take a wicked man by the hand nor haue fellowship with the Throne of iniquitie his eye is so pure that hee can behold no iniquitie vnlesse wee put off our worldly thoughts and sinfull affections whereby we haue troad in the vncleane wayes of sin it is not possible that the Lorde can be familiar with vs. All these stand vp as examples warning vs to drawe neere to this holy action in assurance of faith
sprinckled in our hearts from an euill conscience Here is a Sacrament more excellent theÌ„ the passeouer here is bread more holye then that Shew-bread heere are the tokens of Gods presence more glorious theÌ„ the Arke heere the Lord commeth downe and saluation vnder his winges not to sound by Angelâ— the precepts of his lawe on Sinâ—i but to seale vp by his Spirit the promises of his Gospell to the inhabitants of Sion shall we then presume to come to this holye Table without sanctification Or if wee will may we not looke assuredly for iudgement The Corinthians were stricken with death and sundrie diseases because they discerned not the Lordes bodye and which is most fearfull of all he that came to the marriage wanting his wedding Garment was hee not taken from the banquet Table and cast into the place of vtter darknes and shall wee looke to escape the like iudgement if wee fall into the like contempt of God Prepare thy selfe oh Israel to meet thy God let vs search and trye our waies let vs lift vp our hands with our hearts vnto God in the heauens If wee bee this day come to the Lord with all our heart let vs put away our strange Gods which are our sinnes from among vs let vs with Iosephs Brethren make ready our presents sith wee haue no better thing then our heart leâ— vs â—acrifice our hearts to the Lord that in the best estate that posâ—ible we can get it for the Lord our God is a greate King Cursed is he that hath a male in his Flock â—nd voweth and sacrificeth a corrupt thing to the Lord. Beware therefore wee offer not that which is lamâ— and torne to the Lordâ— a diuided heart a â—alting heart betweene two an vnpenitent heart is neither a meete Sacrifice to offer vnto the Lord nor a meete vessell wherein to receiue thâ—t holye thing which heere the Lord offers vnto thee The Apostle saieth that the breaking of this breade is the Communion of the bodye of Iesus Sith Christ is that holy thing which heere is communicated take heede how we make readye the heart wherein to receaue him Ioseph of Arimâ—thea and the rest of those goly ones who tooke downe Iesus from the Crosse wrapped his deade bodye in pure and fine linnen what shall wee then doe with the liuing bodye of Iesus shall not wee receiue it into pure fine and well prepared hearts No man sayes our Sauiour puts new Wine into old Vâ—ssels far lesse wil any man put the ordinâ—râ— food of his body into vnclean vnseasoned and vnsauerie vessels but least â— of all should men presume with vnholy hearts and handes to meddle with things saccred and hâ—auenly Here is new wine indeede let vs not put it into old vessels Heere is heauenly Manna let vs not receaue it with earthlye hearts Any man that is in Christ should become a new creature If we be these blessed ones who are called to the participation of the Lambes supper then shall it be graunted to vs to bee arayed with pure fine linnen and shining which is the righteousnesse of the Saints The Lord vouchsafe this grace vpon vs that sith hee hath made vs partakers of the heauenly vocation and caâ—led vs to the marriage of his Sonne that wee receiue not so excellent a grace in vaine but it may be vnto vs his seruants according to his word And now before wee enter to speake of this tryall least the tender consciences of the Godlye by reason of that which I haue spoken should be discouraged and cast downe with the sence of their owne vnworthinesse which at all times is great in their eyes but greatest when by tryal they looke most narrowlie vnto themselues We haue therefore to consider that there bee two sortes of tryals One whereby a thing perfect is tryed in such sort that it is not made better but found to bee that which it is and with this kinde of tryâ—ll man is saide to trie the Lord and his word so speakes the Lord by Malachie Proue me try me now if I will not poure you ouâ—â— blessing without measure By this tryall if a man fall too to trye the Lord hee shall finde him such as hee is true constant and faithfull to performe that which he hath spoken or if againe man will enter and trie the word of the Lord hee shall finde that the lawe of the Lord is perfect no drosse in it but like siluer fined seauen times in the fire There is againe another tryall whereby thinges imperfect are so tried that they are made better and at the length perfected and hereby God tries man for so hee speakes by the same Malachie The Lord wil fine the sonnes of Leui and purifie them as gold and siluer that they bring offerings to him in righteousnesse And with this triall also man tries himselfe searching out his iniquities that he may forsake them and this triall tendes indeed to a perfection at the last but stands rather in a finding out and forsaking of our imperfections then in any present perfection And of this tryall the Apostle meanes heere so that this precept dooth commaund vs to search out our iniquities to depart froÌ„ them but doth no way import that we should not communicate at this Table because that new tryall discouers to vs new transgressions for we come not heâ—e as men without sin but as poore and miserable sinners seeking the Sauiour of the world knowing that hee came not to call the righteous but sinners vnto repentance Thou then who after examination shalt finde the selfe a miserable and yet a penitent sinner say not with Peter Lord depart from me for I am a sinfull man but so much the rather goe to him and crie with Dauid Haue mercy on mee O God and according to the multitude of thy coÌ„passions put away mine iniquâ—tiâ—s for it is a true saying Christ came into the world to saue sinners Stay not thou therfore backe from him because â—hou art sinfull onelye trie if thou bee wearie of thy sinnes for we are sure that a sin discouered by tryall and cast out by repentance will neuer condemne vs Wash you saith the Lord make you câ—â—an take away the euilâ— of your workes from before my eies and then though your sinnâ—s were as crimson they shall be made whiâ—e as snowe though they were red likâ— Svaâ—â—â— they shall be as VVool. Omne quod ipse mimihi non imputare aecrâ—uerit Sâ—c est quasi â—on fuerit euerie sin saieth the ancient which God hath concluded not to impute vnto me is as if it had neuer beene If therefore in thy conscience thou feele thy sins an heaâ—y burden vnto thee vnder the which thou sighâ—st gronest and wherof thou earnestly desirâ—st to be releâ—ued crying with that holy Apostle O miserable man who shall deliuer me from â—his boâ—â—e of sinne
in like manner who had sate al his daies with Mathew at the receipt of custome that is who had liued in y e sinful trade of vnlawful gaine wold now in like manner forsake it but where the Lord by effectuall calling works not in the heart an earnest loue of God no maruaile they lie stil in the graue of their sins rise not to walk after the Lord. We are therfore so much the more to vse all the ordinary meanes which may entertain in vs y â— little spark of the loue of god til it grow vp vnto a great flame for the farther vnion coniunction of our soules with Iesus Christ and this for our dispositioÌ„ towards God As concerning our Christian disposition to our neighbour it is vsuall to the spirit of God to comprise it vnder loue Our Sauiour saith that loue is the cognisance of his Disciples the Apostle calleth it the band of perfection and fulfilling of the law no maruell for loue speaketh with the tongue of euerie vertue All the sundrie precepts we are commanded to doe vnto our neighbour are summarily comprehended vnder this one Loue one another As this sacrament sealeth vp the coÌ„munion of the members with the head so it seales vp the communion of the members amongst themselues for this bread whereof we eate is of many graines of wheat made vp into one bread the wine is the iuice of many berries collected vnited into one to teach vs that all the communicaÌ„ts at this holy table how many soeuer they be ought to agree together in one like meÌ„bers of one body as hauing one Father one faith one Baptisme one inheritance as Brethren quickned al by one the selfe same spirit which is not to bee found againe in all the world except in this excellent brother-hood as we cannot be ioyned to the heade without faith so can we not be knit to the member without loue Stones and timber cannot make vp a building till they be ioyned and sundry peeces of mettall cannot bee melted in one worke without fire no more can ChristiaÌ„s be vnited in one mistycall body without loue and therefore our Sauiour at the celebration of this Sacrament recommended louâ— to his Disciples by a new commaundement which he so called because it should neuer wax olde yea so much doth he account of it that he will accept no seruice wee owe to himselfe without that duety of loue we owe to our bretheren If thou bring thy gift to the Altar there remembrest that thy brother hath ought against thee leaue thy offering goe thy way and â—â—rst be reconciled to thy Brother then come and offer thy gift of this it is euident that without loue to our brethren wee can doe no acceptable seruice to the Lord. In this therfore let vs trie and examine our selues what compassion finde we in our hearts toward our brethren what willingnesse to do them the good we can what loue to beare one anothers burden what readinessâ— to forgiue when wee are offended what humblenesse of minde to aske them forgiuenesse against whome we haue sinned practising these precepts While ye haue time to doe good to all men And againe for beare one another forgiue one another euen as God for Christs sake foâ—gaue you The Maiestie of God suppose first offended did firsâ— seek man to be reconciled with him and shall man that hath offended thinke euill to seeke his brother to be reconciled with him but alasâ—e are thesâ— fruites of godlinesse now to be found amongst men it thou seeke them thou shalt finde th em as the Sommer gatherings or as the grapes of a vintage cut downe though thy soule desire to eat the fruiâ— thereof thou shalt not find it for the good man is perished out of the earth such as are Christians by name they liue like Iewes and the Samaritans of whome it is written that they might not conuerse together to forbeare and forgiue one another to them are precepts of an vncouth language which they vnderstand not as a sparckle of fire easily kindles a heape of powder so a smal offence remooueth all their affections they are not slowe vnto wrath like the Lord and farre lesse like him in readinesse to forgiue As men saith Lactantius are mortall so should their anger be mortall our Sauiour saith the sunne should not go down vpoÌ„ our wrath the Apostle coÌ„maunds vs to be children concerning anger maliciousnesse who as they doe not deepely conceiue it so they do not long reteine it but are shortly familiar with them with whome they were a little before offended but as it was doubted of Sylla Syllane prioâ— an Syllae iracundia sit extincta so is it out of all doubt that in many vipers of this age anger dieth not tilâ— they die themselues And as for doing of good to their neighbors and brethren they liue in the world like moÌ„sters or like these Gyants The sonnes of Anak they alone will bee Lordes of the earth as ifthe world were made for theÌ„ only or they at the least were born for theÌ„ selues churchlish like Nabal shall I take saide hee my bread and my flesh giue vnto Dauid al that they haue they account so to be theirs as ifthey had not receiued it or were not the Lords stewards bouÌ„d to distribute to the necessities of his saints the rich gluttoÌ„s they vse it as a morsell for their own mouth Now my soule thou hast enough for many daies let Lazarus find as he may they thinke with Caine they are no keepers of their Brethren That which dieth let it die These and many moe are the common and sâ—ene corruptions of this age wherein we are to examine our selues how farre the renewing grace of the Lord hath made vs to depart from them and what holy loue we haue put on For hee that loueth not knoweth not God because God is loue and he that loueth not his Brother whome hee hath seene how can he loue God whom he hath not seene hereby wee know that wee are translated from death to life because we loue the Brâ—thren And thus much we are content to haue touched of our disposition toward our neighbour Now last of all concerning our disposition in our selues let vs be sober esteeming basely of our selues highly of the Lords mercie hungring and thirsting for his saluation and in verie deed the more we shall consider how God hath magnifieâ— his holy name by his maruelouâ—mercies towards vs the more shall we be compelled to cast downe our selues befoâ—e him in all humilitie and submission of our spirits When Dauid promised to Mephiboseth that hee would shew him kindenesse for Ienathan his faâ—hers sake Mephâ—bosheâ—h humbled himself to the ground and said what is thy seruant that thou shouldest looke to such a dog as I am but heere the Lord oâ—r God not onely promiseth vnto vs kindenesse