THE HEAVENLY BANQVET OR THE DOCTRINE of the Lords Supper set forth in seuen Sermons With two Prayers before and after the receiuing And a Iustification of Kneeling in the act of Receiuing By Iohn Denison Doctor of Diuinity The Second Impression Iohn 6.54 Whosoeuer eateth my Flesh and drinketh my Blood hath eternall Life LONDON Printed by E. A. for Robert Allot and are to bee sold within the Turning-Stile in Holborne 1631. The doctrine of the Sacrament is here set forth in three especiall heads 1. By the time of Institution which was Jn the night that Christ was betrayed 2. By the causes of constitution and they are foure Namely 1. The Efficient cause or Author The Lord Iesus Vers 23. 2. The materiall which is twofold 1. Outward visible Namely 1. Bread and Wine Vers 23.25 2. Inward and inuisible to wit 2. The Body and Blood of Christ Vers 24.25 3. The formal cause consisting of the Actions 1. Of the minister and they are fiue 1. The taking 2. The blessing 3. The breaking 4. The giuing 5. The shewing the vse of the elements Vers 24.26 2. Of the people and they are two 1. The taking of the Sacrament 2. The eating and drinking of it Vers 24.26 With the spirituall application 4. The finall cause which is set forth First in generall Doe this in remembrance of me Vers 24.25 Secondly in particular You shew the Lords death till he come Vers 26. 3. By the care that is to bee had for the due celebration which is to be considered two wayes 1. First in the danger of vnworthy receiuing Vers 27.29 set forth 1. By the greatnes of the sinne He is guilty of the body and blood of Christ 2. By a dreadfull consequent Hee eateth and drinketh his owne damnation 2. In the meanes to preuent the danger Let euery one examine himselfe Vers 28. Place this before Folio 1. TO THE RIGHT Honourable GEORGE Marquis of Buckingham Viscount Villiers Baron of Waddon Master of his Maiesties Horse and one of the Gentlemen of his Highnesse Royall Bed-chamber Knight of the most Noble Order of the Garter and of his most Honourable Priuy Councell Right Honourable IT is like that in the divulging and dedicating of these Papers I shall meete with a double censure One in that I doe so suddainely follow two such worthy Lights Episc Roffens Cestrens as haue lately gone before me in this subiect Another in that J presume to present the same to One so eminent But for answer to the former First the principall of my taske is matter positiue and the controuersie about Kneeling is handled but breuiter and obiter yet I hope sufficiently to giue satisfaction to a peaceable spirit And that which may seeme my preiudice I esteeme my aduantage For had I gone before them my lot might haue beene like the Day-starre which is obscured by the succeeding Sunne whereas a small Starre shines in the Euening Againe that J may continue my Metaphor Hee that made the two greater Lights made also the Stars Gen. 1.16 and the Starres haue their influences yea Iob 38.31 the Starres fought against Sisera Iudg. 5.20 Had I no other Apologie I hold it fit to shew my conformitie and therein my dutie to the Church and the blessed nursing Father thereof For as I would not bee like violent Euripus P. Mela. lib. 2. which is ready to tosse ouer all that comes into it so would I not be like the Riuer Arar Caesar Caâ—â— de bel Gal. lib. 1. whose current is so slow that a quicke eye cannot discerne which way it runnes Neither is my presumption in this my Dedication altogether without excuse For as the ancient interest I once had in the fauour of that worthy Knight your Lordships Father my much-honoured Friend some-what imboldens mee So the interest that the Church hath in your Honour and the neede shee hath of your assistance for procuring her peace and vnity doeth very much excite and encourage me in this my enterprise If a Reuerend Bishop Episcop Cestren who hath in some sort power coactiue did lately craue it at your Lordships hands much more may J who haue onely meanes perswasiue Persuadere quis aliquid potest inuito Pacian Epist ad Sympron Biblio patr For who can perswade him that will not be perswaded saith Pacianus The GOD of Heauen who hath made you gracious with a King of admirable endowments multiply his blessings vpon your Honour that you may increase in grace and fauour with God and man Your Honours humbly deuoted IOHN DENISON To the Reader Christian Reader THese amongst other papers which haue layne long by me I had long since destinated to priuatenesse and silence But such hath bene the importunity of friends that I haue at last beene ouer-ruled for publishing of them If in this discoutse vpon the Sacrament thou finde that which may helpe to build thee vp in Christ which is indeed my hope and desire imbrace it and make vse of it And when thou commest to the matter of kneeling at the Communion take heed I seriously intreat thee of rashnesse wilfulnesse partiall and personall respect of men contrary minded For hence it is that some cannot indure euen to looke vpon those things which may draw them from error and direct them in the way of Truth This thou wilt account wilfulnesse and obstinacy in the Papist And I am sure it is against the Apostles precept Try all things hold that which is good I call the searcher of all hearts to witnes that in the handling of these things I haue dealt faithfully and with a good conscience which wishing thee also to doe in reading of them I commend thee to God and to the word of his grace who is able to build further and to giue thee an inheritance with all those that are sanctified A briefe and necessary Table containing the effect of the whole Booke following 1. THE time of Institution and the Efficient cause page 1 2. The Externall matter of the Sacrament page 43 3. The Inuisible matter of the Sacrament page 77 4. The Forme of the Sacrament page 109 5. The finall Cause or End of the Sacrament page 149 6. The danger of vnworthy receiuing of the Sacrament page 197 7. The meanes to auoyde the danger of vnworthy Communicating page 237 8. A Iustification of the gesture of Kneeling in the act of receiuing the Sacrament page 293 The seuerall Texts of the Sermons following 1. Corinth 12.23 29. Vers 23. I haue receiued of the Lord that which I also haue deliuered vnto you to wit that the Lord Iesus in the night that he was betrayed tooke Bread 24. And when hee had giuen thankes hee brake it and said Take eate this is my Body which is broken for you this doe yee in remembrance of mee 25. After the same manner also he tooke the Cup when he had supped saying This Cup is the new Testament in my Blood
this doe as oft as yee drinke it in remembrance of me 26. For as often as yee shall eate this Bread and drinke this Cup yee shew the Lords death till he come 27. Wherefore whosoeuer shall eate this Bread and drinke this Cup of the Lord vnworthily shall be guilty of the Body and Blood of the Lord. 28. Let euery man therefore examine himselfe and so let him eate of this Bread and drinke of this Cup. 29. For he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords Body THE FIRST Sermon The time of Institution and the Efficient cause 1. COR. 11. ver 23. For I haue receiued of the Lord c. AS St. 1. Cor. 10.3 Paul in the former Chapter doth compare the Sacrament of Baptisme to the red Sea So doth Chrysostome compare the Sacrament of the Lords Supper Chrys in Psa 113. and that very fitly For as the red Sea was alijs sepulchrum alijs vehiculum to the one a sepulcher to swallow them to the other a Chariot to carry them safely from the face and fury of their enemies so the blessed Sacrament is the bread of life and as a sanctuary of comfort to a sanctified heart but to the wicked and profane it is the bane of their soules and a gulfe of eternall perdition Now what more lamentable then that Gods holy ordinance prouided for the blisse should turne to the bane of his people Yet what more ordinary And thus the Apostle findes that the Sacrament was to the Corinthians who by their vnworthy receiuing depriued themselues of spirituall comfort drew down vpon them temporall iudgements The abuses of which people he labors to reforme and to that end sets downe the diuine frame of that heauenly structure drawne by the hand of Christ himselfe and that necessarily For as he that will either direct his own worke or correct anothers exactly must propound vnto himselfe a perfect patterne so the blessed Apostle doth take a perfect patterne and platforme of our Sauiour Christ as Moses did his patterne of the Arke and Tabernacle from almighty God Exod. 25.9 He comes like Pythagoras scholler with his ipsi dixit His Office is for searching for prophaners and abusers of the blessed Sacrament therefore he comes with the ayde of authority and brings his warrant with him saying I haue receiued from the Lord that which I haue deliuered vnto you It fares with men in their errors as with those that are sicke or asleepe the one cannot abide to be touched the other to be awaked Reproofe hardly findes acceptance except it be backed with authority and he that will reforme abuses must build vpō a sure ground What better warrant then from the Lord What sounder direction then the example of Iesus Christ What greater authority then from the King of Kings Now with these the Apostle is furnished and for the ground of reformation hee layes downe our Sauiours Institution In prosecuting whereof hee shewes himselfe to haue beene brought vp at the feet of Gamaliel and a worthy proficient in the Schoole of Christ so exactly and diuinely doth he handle this sacred mystery The time of Institution The first consideration that occurs in this discourse is the circumstance of Time when Christ did institute the Sacrament And that is in the night that he was betraied It oft-times come to passe that in humane discourses wise men do let fall fruitlesse and impertinent obseruations but behold there was neuer word spoken nor worke wrought by Christ which the sacred pen-men his Secretaries haue recorded but the same is worthy to be written with the pen of a Diamond and to be had in euerlasting remembrance For as the Word of God is excellent Psal 12.6 like gold seuen times refined so is it in all the parts thereof of singular vse according to that in the fifteenth to the Romans Rom. 15.4 Whatsoeuer was written aforetime was written for our learning that we through patience and comfort of the Scriptures might haue hope so surely the due consideration of this circumstance of time will minister vnto vs much matter of instruction comfort Chrysostome demands Vt supra modum compungeret Chrys in 1. Cor. hom 27. Why doth the Apostle call to minde that time that night that treason and answers That the consideration thereof might thorowly pierce our hearts That was a dolefull night to the Aegyptians Exo. 12.19 20. wherein the first borne of euery family dyed But oh how dolefull was this night Col. 1.15 Ioh. 1.14 Col. 1.13 wherein the first-borne of euery creature the onely begotten Sonne of God and the Sonne of his loue was betrayed When the Lord of glory whose life was more worth thē the liues of a thousand Aegyptians as the people spake of Dauid yea more worthy then the liues of the whole world was despightly apprehended 2. Sam. 18.3 When the women of Ierusalem saw our Sauiour led to his Passion they were moued with compassion Luk. 23.27 wept for him And can we thinke vpō the sorrows of that night without compassion towards him and compunction in our owne hearts for our sinnes which were the especial traitors that deliuered him into the hands of his enemies Iobs desolate estate wrung from him a vehement malediction vpon the night of his birth Iob 3.6 7. Let darkenesse possesse that night yea desolate be that night and no ioy be in it Certainely my brethren such a one was this night it was a darke a desolate a dolefull night not admitting the mixture of any ioy when the Shepheard was smitten and the sheepe were scattered Psal 6.6 Dauids night was dolefull wen he caused his bed to swim watered his couch with his teares most dolefull was this night to Iesus Christ when he offered vp prayers Heb. 5.7 and teares and strong cryes in the garden of Gethsemane Who then considering and calling to mind the dolors of this night except he be metamorphosed into a stone Qui nisi planè lapis Chry. in 1. Cor. hom 27. and his heart become harder then the nether milstone can bee voyde of compunction for his owne sins and compassion to his Sauiour But leauing the prosecution of this meditation to a fitter place here it will be materiall to consider why Christ Iesus did this night institute the blessed Sacrament And there may diuers waighty reasons be rendred for it First Cyprian expla ad Caecilium it was necessary that it shuld be instituted after the celebration of the Passeouer that the Passeouer being a legall Sacrament might be abolished Finem legalibus ceremonijs impositurus c. Idem de caena domini Luk. 22.15 before this Euāgelicall Sacrament was instituted Except Christ should haue put a new piece of cloth into an old garment This made our Sauiour say I haue earnestly desired to eate this Passeouer vvith you before I suffer The words
world may witnesse with vs how slanderous the Papists are who charge vs to hold that there is nothing in our Sacrament but a bare piece of bread Rhem. Ann. in Jo. 6.58 say that our wine is but common wine For we doe confidently beleeue and constantly teach that the Sacrament doth as well consist of the body and bloud of Christ as it doth of bread and wine and that the one is receiued by the worthy Communicant as well as the other And albeit the substance of bread wine doe remaine in the Sacrament yet are they not esteemed of vs as common bread wine but being sanctified and set apart to a sacred vse are holy Though a Charter granted from the King in respect of the outward matter be onely inke and waxe and parchment yet in regard of that which is contained in it and conueyed by it we doe not call it a bare piece of parchment but by a more fit and worthy name we stile it The Kings Charter So albeit the Sacrament in regard of the outward elements is but bread and wine yet in regard of the inward grace conueyed and confirmed to vs by it we call it as there is iust cause the blessed Sacrament yea speaking sacramentally wee call it the body and bloud of Christ And if we differ from the Romanists concerning the manner of Christs presence let them not blame vs whilest they differ amongst themselues as touching that point And their contending for Transubstantiation might find somewhat the more fauour if they could shew what further benefit is receiued by the carnall eating of Christ then is by the spirituall seeing that many who thronged touched kissed him receiued no good thereby Againe 3. here the loue of Christ is manifested in that he findes nothing too deare for his Church no not himselfe who as he gaue himselfe to death for vs in his passion so hath he also giuen himselfe to vs in the Sacrament he dranke the bitter cup in the garden and tasted â—he gall and vineger vpon the Crosse but behold hee hath prepared a better cup for vs to taste of If God did shew kindnesse to Dauid in preparing a corporall table for him Psa 23.5 how much loue hath Christ shewed in preparing this spirituall table for vs Chrysost ad Pop. Antioch hom 60. Chrysostome saith notably Christ is not like a Mother which puts forth his child to nurse sed proprio sanguine nos pascit but feeds vs with his owne precious bloud Therefore I may say in admiration of this mercy with Bernard Vnde hâ—c Bernard do Caâ—a domi piâ—â—ime Iesu Whence is it O most holy Ioâ—teâ— that thou shouldest affâ—rd vs this fauour to giue vs thine owne body and bloud for the nourishment of our soules 1. Cor. 16.22 Surely of thy aboundant loue If therefore any one loue not the Lord Iesus Aâ—athema maranatha Let him be accuâ—sed Againe seeing we doe truely receiue Christ in the Sacrament hence our vnion with him is strengthened As he by our incarnation was made flesh of our flesh Heb. 2.6 and bone of our bones so by the blessed Sacrament we are made flesh of his flesh and bone of his bones Euery sonne of Adam hath his portion in that naturall vnion but onely the Sonnes of God are partakers of this spirituall T is true that we are vnited to Christ by the preaching of the Word but the especiall confirmation of that vnion is by participation of the Sacrament For thereby Christ is so made ours that he dwells in vs. That we may be ingrafted into Christ we must haue Faith through the Gospell but that like good Cions we may abide in him Ioh. 15.5 and bring forth much fruit the Sacrament is very necessary St. Paul calls this our vnion with Christ a great mystery Eph. 5.32 and I may call it a gracious mystery For hereby wee haue satisfied the iustice of God in Christ our head hereby we receiue the influence of grace from Christ as the body receiues sense and motion from the head Cyril in Iob 13. ca. 10. Nos vitam habemus ab hac Vite wee haue life from this vine as Cyril saith Hereby we haue an interest in all comforts both corporall and spirituall 1. Cor. 3.22 VVhether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come euen all are ours because we are Christs Yea this our present vnion with Christ in the Kingdome of Grace yeelds full assurance of our future vnion with him in the Kingdome of glory according to his heauenly petitions in the seuenteenth of Iohn where he first prayes that all the faithfull may be one with him and the Father Io. 17.21 and presently after Father Vers 24. â— I will that they which thou hast giuen me bee with me where I am that they may behold my glory So that now by the Sacrament wee behold Christ as in a myrror but hereafter we shall see him face to face now hee feedes our soules with his body and bloud but then shall hee beautifie both soule and body with endlesse glory Againe seeing that Christ Iesus is offred in the blessed Sacrament to be the food of our soules those are iustly reproued who being graciously inuited refuse to come to so blessed a banquet VVisedome Pro. 9.1 saith Salomon hath builded her a house she hath killed her fatlings mingled her wine and prepared her table behold her dainty and diligent preparation Yet cannot the same preuaile with many Mat. 22.5 but as they in the Gospell being bid to the marriage made light of it absented and excused themselues one by his Farme another by his Oxen and another by his marriage so doe many esteeme too meanely of this heauely Feast and haue their seuerall excuses one wants leasure another wants cloehes another wants charity and I may say they all want grace Hast thou leasure to fill thy body euery day and wantest thou leasure to feede thy soule Our Sauiour giues thee better counsell Labour not for the meat that perisheth Ioh. 6.27 but for the meate that indureth to eternall life It is not the outward apparell but the inward ornaments that must make thee gracious in the sight of God Here is the best garment if thou wilt put it on Ro. 13.14 euen the Lord Iesus Art thou not in charity wilt thou by cherishing a froward spirit depriue thy selfe of this sweet comfort who doe not pitty the folly of little childâ—n that for curst stomacke refuse their meate but how much more are those to be pittied whose vncharitable disposition depriues them of the Food of their soules in the meane time how canst thou who art vncharitable pray Ad â—aâ— Aâ—t hâ—ntâ—â— in epist ad Ephâ—s ho. 3. For as Chrysostome saith Non es commuâ—ione dignus ergo nec oraâ—ione If thou bee not fit to
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
head so do the Rhemists bring forth that for a weapon of defence which indeed cuts the throat of their owne cause For if a man that eatâ—s the Sacrament vnworthily eate and drinke his owne damnation it followeth necessarily that he doth not receiue Christ which if he did then must Christ by his Spirit dwell in him 1. Ioh. 6.56 Rom 8.9 consequently being Christs he must needs be partaker of eternall saluation Saint Iohn saith Ioh. 1.12 As many as receiued him to them hee gaue power to be the sonnes of God and our Sauiour saith Hee that eateth my flesh Ioh. 6.54 and drinketh my bloud hath life euerlasting But was it euer heard or read that a man should be condemned by receiuing Christ No surely but as this is the condemnation of the world Iohn 3.19 that light came into the world and men loued darkenesse rather then light so this is the condemnation of the vnworthy receiuer that Christ the life and light of the world being offered to him he doth not receiue him The true reason why the Sacrament becomes so dangerous to the vnworthy Communicant is that which hath beene before obserued namely because Christ in respect of the institution is the Author in respect of sacramentall relation the matter in regard of the shewing of his death and Passion the end of the Sacrament Which answers that silly cauill It cannot be so heynous to eate a piece of bread Who would thinke it should bee such a heynous offence to eate an Apple as that it should be the condemnation of the whole World Gen. 3. Rom. 5.12 And if Adams disobedience therein could procure condemnation to many who doubts but an vnworthy Receiuer of Bread and Wine may iustly draw downe condemnation vpon one especially if wee consider that these elements are ordained for such a sacred vse Doth not a man become a Traytor and worthy of death by clipping the Kings coyne and offring contumely to the Broad seale vpon which the Kings image is stamped though he touch not his person And may not an vnworthy râ—ceiuer become a Traytor to Christ and bee worthy of eternall death for profaning the blessed Sacrament which is a liuely representation of his presence and a seale whereupon his death and Passion is so stamped without any carnall presence or touching of his body And if you marke the connexion of the Apostles words you shall see most euidently that this is the reason of the danger For whereas he before he had spoken of the finall cause of the Sacrament you shew the Lords death till he come hee infâ—rres these words immediatly by way of illation Therefore whosoeuer shall eate this bread or drinke this cup vnworthily shall bâ—e guilty of the body and bloud of Christ Againe it is very obseruable how it hath pleaseth God to open the Apostles mouth to stop the mouthes of the Rhemists For hee saith not Whosoeuer eateth this body and drinketh this bloud which had beene very materiall to set forth such a mighty danger by so waighty a reason but VVhosoeuer eateth this bread and drinketh this cup vnworthily shall bee guilty of the body and bloud of Christ Hereunto it may be obiected We doe not read that the Word of God being peruerted or abused doth incurre such danger or draw downe such iudgements how comes it then to passe that the Sacrament being profaned should bee so dangerous except wee admit a reall presence To which I answer First that albeit such dangers are not mentioned in these expresse tearmes Prou. 1.24.26 2. Cor. 2.16 Act. 13.46 yet are they obuious and euident in many places of Scripture And secondly that the abuse of this Sacrament is more heynous and dangerous then the abuse of the Word it is no maruell in regard that Christ is herein offered more plainly applyed more particularly and exhibited more firmely He is offered more plainely for diuers senses are made as so many windowes to conuey this sauing grace into our soules He is applyed more particularly for whereas the Gospell is the Will and Tâ—stament of Iesus Christ the Sacrament is as it were a particular transcribing of euery mans legacie and giuing it into his hands He is exhibited more firmely in that the Sacrament being a seale of the Couenant of Grace it confirmes vnto vs our immortall inheritance So that albeit we doe daily eate the flesh of Christ Non solum in mysterio sed etiam inscripturae lectione Hier. in Eccl. lib. 3. Aug de verb. dom ser 33. Ipsam caenam fide quotidie maÌ„ducamus and drinke his bloud not onely in the Sacrament but also in reading of the sacred Scriptures as Saint Hierome saith yea though we daily in some sort eate the Supper it selfe by Faith as S. Austen saith yet forasmuch as we doe feed vpon Christ by receiuing the Sacrament in a more excellent and extraordinary manner it is no maruell though the abuse of that heauenly mystery be esteemed a more heynous sinne and incurre a more fearefull dangâ—r Seeing now the vnworthy receiuing of the Sacrament is so dangerous the due consideration thereof yeelds direction to the Minister terror to the profane receiuer and admonition to euery Communicant First it yeelds direction to the Minister that he admit none to the Sacrament whom hee knowes to be vnworthy St. Paul speaking of the Incestuous Corinthian exhorts Purge out the olde leauen 1. Cor. 5.7 that you may be a new lumpe And the Ministers of Christ must be like the Porter which Iehoiada set by the gates of the house of the Lord 2. Chro. 23.19 that none that was vncleane in any thing should enter in For the Lord hath made them as watchmen to see that no profane person or those that are polluted with grosse sinnes be admitted to the Lords Table They must endeuor to sanctifie the Communicants when they come to the Sacrament as Iob did his sonnes when hee offered his sacrifice Iob 1.5 They must prepare them for the Supper 2. Chr. 35.6 as Iosiah required the Priests to prepare the people for the Passeouer But if there be any that will not be reclaimed and reformed then must they separate the precious from the vile Ier. 15.19 and repell the wicked and vnworthy from the Communion according to the commandement of God and the Canons of the Church And great reason Canon 26. For it is not meet to take the childrens bread and giue it vnto dogs Mat. 15.26 Mat. 7.6 And why alas should the Minister of Christ incurre the Lords displeasure by being partaker of other mens sinnes 1. Tim. 5.22 Si indignè accedat prohibe Chrys ad pop Ant. hem 60 That is a notable exhortation of Chrysostomes Be he whosoeuer though he were a magistrate in eminent place a Captaine or a crowned King if he come vnworthily repell him And a worthy resolution of that Father who said Hee would rather suffer his owne bloud to
Sacramēt But both the Scriptures and ancient Fathers doe shew that they whose cōsciences are troubled and those that find weakenesse in themselues are fit Communicants The Disciples had their fraileties there was presumption in Peter and emulation in the rest If we stay till we be without sin we must neuer come to the Sacrament Christ came not to call the righteous Mat. 9.13 but sinners to repentance Hee is no Physician for the whole but for the sicke Mat. 9.12 It is not infirmity that makes a man vnworthy if he labour and striue against it For Christ will not breake the bruised reed Mat. 12.20 nor quench the smoking flaxe He comes best who comes most humbly being conscious of his infirmities and is therefore troubled for them like the man that came to Christ with teares Mar. 9 24. and said I beleeue Lord helpe my vnbeliefe Those that refraine the Sacrament because they feele weakenesse in themselues are like those that will not come to the fire till they be hot nor to the Physician till they bee whole Dominicus Soto saith well Ex Attrito fit Contritus Dom. Soto in sent li. 4. dist 12. quaest 1. Art 11. It many times comes to passe that by the receiuing of this Sacrament a sinfull man becomes a sound Penitent bewayling his sinnes not with a slauish feare but in loue and reuerence to the Maiestie of God And therefore hee doth worthily condemne the custome of the Spaniards who deny the Sacrament to those that are condemned to death The places are almost infinite in the ancient Fathers where this Sacrament is called and compared to Physicke to cure and comfort the sicke soule And fitly For when should Melchisedeck King of Salem bring forth bread and wine Gen 14.18 to relieue Abraham and his Armie but when they are weake and wearied in the battaile And when should our King of Peace afford vs this spirituall food so fitly as when our soules doe hunger and thirst after righteousnesse To conclude this point my Brethren it is to be considered that there are diuers degrees of vnworthinesse Euen smaller distractions a disestimation of the Sarament want of faith and feare of reuerence deuotion may hinder the fruitfull receiuing of the Sacrament But especially take heed of open profanenes irreligion Atheisme such sins must needs draw downe the iudgements of God vpon the head of the Receiuer As Iosephs seruant said to his brethren New transl Gen. 44.5 Is not this the cup whereby my Master makes tryall whether you be true men So I may say Is not this wretched condition of life an euident proofe of such mens vnworthines and an assured testimony that they are guilty of the body bloud of Christ and consequently eate and drinke damnation to themselues But if you be free from these grosse sins and your hearts sincere and vpright though not vtterly voyd of infirmities know this beloued that Christ is as ready to admit you to his Table 2. Kin. 10.15 as Iehu was to take Iehonadab into his Chariot THE SEVENTH Sermon The meanes to auoid the danger of vnworthy Communicating 1. COR. 11. ver 28. Let a man therefore examine himselfe WHEN our blessed Sauiour told his Disciples Verily Math. 26.21 22. I say vnto you that one of you shall betray mee they were exceeding sorrowfull and began euery one of them to say Is it I Master So me thinkes my brethren when you heare that those who eate and drinke vnworthily doe like Traytors become guilty of the body and bloud of Christ euery one should bee exceeding carefull and enquire Is it I am I one of those that are guilty of this heynous sinne When the Apostle Peter rowzed vp the Consciences of those happy Conuerts taxed them roundly for their sinne and layed the iudgements of God to their hearts like the axe to the roote of the trees they found themselues wrapped in their sins like Ionas with the weeds Ionas 2.5 2. Reg. 6.14 and inuironed with Gods iudgements like Dothan compassed with the Syrians Army and being pricked in their hearts they cryed out Men and brethren Acts 2.37 what shall wee doe Beloued the dangers mentioned before cannot but touch the quicke for what greater danger then to be guilty of the body and bloud of the Lord and to eate and drinke damnation to ones selfe And should not this cause euery one to vse all care and diligence to auoyd those dangers and to enquire with those Conuerts What shall we doe What course shall we take that we may escape the iudgements of God Now to a man thus affected the Apostles resolution is at hand Let a man examine himselfe This examination is like the two Disciples that our Sauiour sent to prepare a roome for the celebration of the Passeouer Mar. 14.13 For it is the meanes that hee hath ordained for preparing the heart that it may be trimmed furnished with Grace for the comfortable receiuing of the Sacrament This examination and preparation is necessary at all times and in euery act of Gods worship and seruice The children of Israel when they were to appeare before God vpon mount Sinai were appointed three dayes for their sanctification Exo. 19.10 11. And when they did celebrate the Passeouer they were allowed foure dayes for their preparation Now if so large a time were alotted for these legall seruices Exo. 12.3 6. we may well conclude that a due preparation is necessary for the receiuing of this Euangelicall Sacrament For the better prosecution of this point we will consider these three circumstances 1. The persons who 2. The manner how 3. The matter whereof this examination consists 1 Whom a man must examine You shall finde many very forward busie in prying into others pursuing them with their examinations and taxing them with their censures who in the meane time doe vtterly neglect themselues they can espy the least mote in anothers eye the least spot in his garment the least defect in his life but the greatest corruptions in their own hearts the extremest deformities of their owne liues they cannot behold These men are like Lamia in the Poet who put on her eyes when shee went abroad but layd them aside when shee came home and like a foolish man that runnes to quench another mans house whilst his owne flames about his eares All the Mariners are vpon the iacke of Ionas Ionas 1.8 and examine him strictly of his person his profession his country his religion and what not but neuer a one of them examines himselfe So that if the Prophet Ieremy had beene there he might haue said of them as he spake of the Iewes I harkened and heard but no man said Ier. 8.6 Rom. 14.4 What haue I◠done But who art thou that iudgest another mans seruant seeing hee standeth or falleth to his Master Though the Lord hath commanded thee to examine thy selfe yet hath hee not made
a dinner and a supper Againe this circumstance of time may serue to resolue two waightie questions The first whether we doe well in administring the Sacrament in the morming seeing that herein we vary from our Sauiours practice For as the Church of God wher there is no precept to enioyne is not strictly bound to euery circumstantiall action of Christ or his Apostles as antiquity hath euer well determined so this circumstance of time in this indiuiduail act of our Sauiours being grounded vpon such reasons as to him were vrgent and necessary but are not so to vs doth not binde vs to imitation Christ was furnished with a small number and tyed to a priuate Chamber to preuent violence disturbance We haue the benefit of the publique Congregations our gracious God blessed be his name hauing planted peace in our Tabernacles and set open the dores of his Temple vnto vs so that euery one may haue accesse to his house and take of the water of life freely We haue neither the occasion of Christs approching departure to require it nor his leauing it as a present pledge of his loue to challēge it nor the concurring of his passion to cal for it nor the necessity of the precedent Passeouer to vrge it that we should celebrate it in the euening So that this circumstance of time being temporary is also arbitrary the Spouse of Christ hauing power to order this so 1. Cor. 14.40 as may best tend to comlinesse and order And here by the way we may obserue that position of Andradius to be full of absurdity and presumption namely Andrad Orthod explicat lib. 7. that the Church may as well take away the Cup from the Sacrament as alter the time of administration For besides that the one is a matter of substance the other onely of circumstance there is not the like ground cause necessity for the one as for the other Secondly it may be questioned whether it be lawfull to eat or drink before the receiuing of the Sacrament and this circumstance serues to resolue that doubt For if it were simply vnlawfull then would not our Sauiour or his seruants who succeeded him in gouerning the Church haue celebrated the Sacrament after supper which that they did both this place and the story of the Euangelists together with the practice of the primitiue Church doe euidently and aboundantly demonstrate This question hath beene racked on the tenters of curiosity by the Romanists who held it piacular to eat or drink before the receiuing of the Sacrament Aquinas in Mat. 16. insomuch that some haue fallen into these superstitious niceties to question whether a man washing his face in the morning so that a little water goe downe his throat or whether hauing eaten Annyse seedes ouer night and some remaining between his teeth he swallow it in the morning whether I say he haue broken his fast consequently disabled himselfe for receiuing the Sacrament But the truth is that as it is not simply vnlawfull to eate or drinke before the receiuing of the Sacrament so it is very expedient so it be without manifest indangering of health to receiue it fasting My reasons are these First the Sacrament being the bread of life and our spirituall food it is most reasonable and regular that we feede our soules before our bodies that so we may obserue our Sauiours rule Mat. 6.33 in seeking first the Kingdome of God both in time and estimation Secondly Qui ieinnat leuior est vigilanter orat Chrys in Mat. ho. 58. when we come fasting we are more fit for meditation and prayer two especiall duties required in the worthy receiuing of the Sacrament For as in vrgent and extraordinary occasions the Church is wont to ioyn fasting with prayer that the same being an Act of humiliation may stirre vp deuotion in our owne hearts and procure compassion at Gods hands So is it likewise needfull in this worthy waighty duty that our prayers may pierce the heauens and ascend before the Throne of Grace that our meditations being therwith winged may more nimbly mount vp to Iesus Christ the subiect of the blessed Sacrament Thirdly euen in reuerence to this sacred ordinance it shall be good to abstaine from meate For as the Apostle requires a discerning of the Lords body so I hold it fit with S. Augustine Aug. ep 118. that by comming fasting to this blessed banquet we put a difference betweene this and all other meats Neither is the Churches practice to be contemned which hath vsually obserued this custome thorowout the Christian world Again this circumstance of Time with the reasons before mentioned may serue to set forth the waight and worth of the Sacrament If we should see some vnderstanding man that is ready to dye totally employed about some one especiall busines we would readily coniecture that the same must needs be a matter of great moment And doth not our Sauiours serious employment about the blessed Sacrament a little before his Passion plainely argue the excellency thereof If a faithfull husband departing from his beloued spouse shall leaue a ring or some other such remembrance of his loue how much will she esteeme it how carefully will she keepe it how affectionately will she behold it Behold Christ Iesus departing from his dearest Spouse the Church hath left vnto her the blessed Sacrament as a rich pledge of his vnspeakeable loue Oh how highly then should wee esteeme it how comfortable should the vse and participation thereof be vnto vs Lastly in this circumstance of Time from our Sauiors practice we must frame to our selues a rule of direction that is to grace our actions with the choice of opportunity For opportunity indeed is the grace and glory of our Actiōs so that a word spoken in due season is like apples of gold with pictures of siluer Prou. 25.11 T is true as Salomon saith that to euery thing there is a time season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 3.1 In humane affaires men are carefull to take the benefit of opportunity The Marchant lookes to the Mart the Sea-man to the Tyde the Husband-man to the Season yea all men generally are ready to take the best opportunity that is offered and that for corruptible vanities How much more should Christians lay hold vpon the opportunity which may giue them the best furtherance for the obtaining of eternall felicity Christ had now but a little time and he would not lose it he had a fit opportunity to institute the Sacrament and he did not neglect it Time passeth away like a ship with a full sayle very swiftly and in this ship is opportunity carried so that it passeth speedily with the time therfore when it is offered let vs take it lest with Esau losing the time Heb. 12.17 wee lose also the opportunity and with it the blessing lest with Ierusalem neglecting the day of visitation Luk. 19.42 we be left
desolate lest with the foolish Virgins by our slothfull delay Mat. 25.11 the dore of mercy be shut vp against vs. It is good counsell of St. Augustines Aug de verb. Apost ho. 42. Emamus occasionem let vs purchase opportunity of doing good but especially when it is offered let vs not neglect it When we see the wounded man lying in distresse Luk. 10.33 then is there opportunity offered with the good Samaritan to open the bowels of compassion Luk. 16.20 When Lazarus lyes at our dores hungry full of sores then is there a time to shew mercy When the Spirit of God knockes at the dores of our hearts Reu. 3.20 by the hammer of the Word or the sound of any good motion 2. Cor. 6.3 then is it our part to take the accepted time and to lay hold on the day of saluation Thus doing we shall be like the tree planted by the riuers of waters that brings forth her fruits in due season Psal 1.3 so shall we be blessed Gal. 6.9 and shall reape in due season if we faint not The Efficient cause or Author of the Sacrament That question of the Prophet Isaiah is very materiall in all the parts of Gods worship Esay 1.12 Who required this at your hands And if in all the parts of Gods worship then more especially in the blessed Sacraments which haue their eminency aboue other of Gods ordinances Therefore the Apostle both for the better reformation of the Corinthians information of the Church of God for future times shewes here that the Lord Iesus is the Author of this Sacrament that so all posterity might esteem reuerently of it and be afraid to profane it as being a diuine ordinance When almighty God retained the gouernment of his Church immediatly in his own hands himselfe was the immediate Author of the legall Sacraments He prescribed to Abraham the Sacrament of Circumcision described the same in respect of the matter the manner the time the sex the persons as we read in the seuenteenth of Genesis He likewise gaue direction to Moses Aaron Gen. 17.10 14. concerning the Passeouer with all the Ceremonies and circumstances as they are largely descrbed in the 12. of Exodus Exo. 12.50 Though the Lord honored Moses in making him his Ambassadour yet he retained to himselfe the absolute authority of instituting the Sactament Moses was faithfull as a seruant in the Lords house yet neither inacted he any Law or instituted any Sacrament but onely published the one Exo. 25.9 and gaue direction for the other and in all he did still he had his patterne and warrant from GOD. When the Sonne of God was incarnate swayed the scepter in the time of grace he likewise did ordain and institute two Euangelicall Sacraments to seale vp thereby the ancient Couenant of Grace As there is a pregnant testimony of the institution of Baptisme in the eighty and twentieth of Mathew Mat. 28.18 19. Mat. 26.26 Mar. 14.22 Luk. 22.19 so doe three of the Euangelists make very plaine mention of Christs institution of the Eucharist and the Apostle heere reuiues the memory thereof Neither did Christ ordaine the Sacraments onely as he was man Greg. Valen Tom. 4 disp 3 quaest 5. p. 1. Bell. de sacra in Gen. lib. 1. cap. 23. as Gregory of Valentia would haue it but as hee was God man as diuers Schoolemen doe confesse Yea Bellarmine doth seeme some-what to qualifie that opinion of his fellow Iesuite saying that the humanity of Christ is the instrument as it was hypostatically vnited to the diuinity And surely to affirme that Christ onely as man though by Commission from God did institute the Sacraments were some derogation to the dignity thereof Ambr. de Sacra 〈◊〉 4. c. 4. St. Ambrose saith well The Sacraments came from heaue◠That is they had a diuine institution Now there are diuers reasons why it should be so First the Sacraments are an especiall part of Gods worship they are military badges whereby we publiquely professe our selues to be the souldiers seruants of Iesus Christ whilst we serue in his Campe and vnder his colours Acknowledging that no other shall prescribe to vs any Sacraments but onely Christ by whom alone we looke for eternall saluation Therefore St. Paul disclaimes that honour which some of the Corinthians forth of their factious affections were wont to cast vpon their sequestred Teachers saying 1. Cor. 1.13 Were you baptized into the name of Paul And surely it were odious ambition and presumptuous arrogancy if any man should assume vnto himselfe this dignity which is peculiar to the Sonne of God 2. To him it belongs to institute the Sacramēts who is the author of Grace and can thereby make them effectuall to the receiuer And that is onely Christ GOD and man and not any other who is meerely man The Sacraments indeed are like to a seale as a seale giues force to the writing so the Sacraments doe confirme to vs the Couenant of grace but yet they doe this onely as they are ingrauen with the death and printed with the hand of Christ Num 21. If Moses or any other Israelite had of his owne head without diuine warrāt set vp a brazen serpent it had neuer beene effectuall to cure the stinging of the fiery Serpents And had any mortall man beene the author of the Sacraments they had neuer bin powerfull to cure comfort the distressed soule If the woman with the bloudy issue Mat. 9.20 had touched the hemmes of ten thousand others garmēts besides our Sauiors she had not bin healed and if tenne thousand Sacraments were ordained by any other but by Christ they haue small power to heale the maladies of our soules Luke 8.46 The woman touched the hemme of Christs garment but the vertue came from Christ that cured her disease so we doe receiue the outward elements at the hand of the Minister but the vertue power therof proceeds from Christ to cure the bloudy issue of our sinnes The Sacraments are as conduit pipes to conuey grace into the Cesterns of our hearts but Christ himselfe is the fountaine Ioh. 1.16 Of whose fulnesse wee receiue grace for grace Had the anoynting of the blind mans eyes with clay and spittle Ioh. 9.6 beene the prescription of any other it had beene alikely meanes to depriue a man of his sight but being Christs direction it was effectuall to giue sight to him that was borne blind As in humane actions the instrument hath his vertue actiuity from the principall agent so haue these sacred ordinances their vertue and efficacy from Christ the author of the Sacraments From him proceeds the influence of Grace We powre on water in Baptisme but he baptized with the holy Ghost Mat. 3.11 and with fire In the Lords Supper we deliuer the elements but he it is that giues vertue to the Sacrament As
he did sanctifie himselfe Ioh. 17.19 so I may say hee doth sanctifie the Sacraments for the Churches sake that she thereby might be sanctified 3. The Sacraments are seales of the Couenant therefore they cannot without odious forgery be fixed or annexed thereunto by any but by Christ Is it Treason to put a priuate mans seale of a Princes Letters PateÌ„ts And shall it not be found high treason against the most Highest to put the seale of a Sacrament to the Charter of Gods holy word Is there a Sub poena gone forth against them that adde to the Word Reu. 22.18 and shall it not seize vpoÌ„ them that presume to adde to the Sacraments Yes verily whosoeuer shall presume to adde or ordaine any other Sacraments God will surely adde to him his plagues Gal. 1.8 Therefore as St Paul doth pronounce Anathema to him though he were an Angel from heauen that shall preach any other Gospell then what he hath preached so I may boldly say If any man shall obtrude vpon the Church of Christ any Sacraments that he hath not ordained he is worthy to be accursed 4. It was necessary that Christ himselfe should immediatly institute the Sacraments to preuent schisme For had they bin left to the institution of men one would haue held of Paul another of Apollos another of Cephas 1. Cor. 1.12 Therefore the Apostle to reduce the Corinthians to peace to draw all their affections as it were Sun-beams to one center asks them Is Christ diuided Verse 13. Were you baptized into the name of Paul Intimating that it was Gods speciall prouidence the Sacraments should be founded vpon Christ that so schisme might haue no shelter by them amongst the Corinthians If the administration of the Sacrament by some men was made an occasion of schisme much more in all likelihood would the institution haue bin the meanes of a greater rent Therefore our Sauiour who had his garment without seam his life without scandall and all his courses without contention so that his voyce was not heard in the street Mat. 12.19 was carefull that by reseruing to himselfe the institution of the Sacraments he might keepe out schisme and faction the inward bane and Gangrene of his Church 5. This is a part of Christs royall prerogatiue Eph. 5.25 as he is the head of the Church and is to prouide all spirituall comforts for the good of his body Psal 2.6 He is that wise and soueraigne Lawgiuer therfore he prescribes to his seruants and subiects that homage and subiection he requires at their haÌ„ds Heb. 5.9 Yea he is the author of eternall saluation and giues it vnder his great Seale And these reasons are implyed in these two titles the Lord Iesus He is the Lord and so forth of his supreme power and authority may enioyne his Church to embrace his ordinances As he is called The Lord of the Sabbath Mâ—r. 2.28 so may we call him the Lord of the Sacraments as he forth of his authority changed the Sabbath in regard of the day so did he the Sacraments in respect of the elements Againe as he is the Lord so is he Iesus the Sauiour and Redeemer of his Church and therfore forth of his mercy and compassion he giues the Sacraments as pledges of our redemption Thus both forth of his eminent soueraignty exceeding mercy he becomes the author of these sacred ordinances If any but Christ can say Mat. 28.29 All power is giuen mee in heauen and in earth let him boldly and freely ordaine Sacraments If he shall attempt the one not being able to affirme the other he shall be found an incrocher vpon Christs prerogatiue Yea this case is so cleare that both Bellarmine Bellar. de sacro in gen lâ—b 1 ca. 23. Greg. de Valen Tom. 4. disp 3. qu. 5. punâ— 2. and Gregory of Valentia doe confesse That the opinion of certaine Schoolemen can no longer be defended who hold that diuers of the Sacraments were not ordained by Christ Thus the Sacrament being an especiall part of Gods worship and seruice a singular instrument of Grace a seale of eternall saluation an Antidote against schisme and a principall part of Christs prerogatiue to whom should the institution thereof belong but onely vnto Christ Confirmation Pennance Matrimony Orders Extreme vnction Haec quaestio definitione dissoluitur Lactan. Institut 5. 18. In regard whereof the Church of Rome is hereby iustly taxed as an incrocher vpon Christs prerogatiue by adding and obtruding vpon the Church of God fiue Sacraments of her owne inuention If we had an exact definition of a Sacrament the same would lash this Romish presumption and I see not how wee can better define it then by these causes here concurring to the constitution thereof So that a Sacrament is a visible signe of inuisible grace instituted of GGD to shew and apply vnto vs the vertue of Christs death anâ— Passion Catech. Trid. Bell. Greg. de Valen. vbi supra alij Pontificij For if wee thus explane the end and adde to the old definition the Author or efficient cause which the learned of all sorts do generally hold to be essentiall in a Sacrament theâ— will it send packing the other fiue â—ome of which diuers learned Paâ—ists doe truely acknowledge not to â—aue been instituted by Christ nor â—o be applyed to that end which is â—equired in a Sacrament And inâ—eed this point Gregory of Valentia â—oth closely intimate Gre. Valen. disp 3. desac qu. 5. p. 1. whilst he calls Baptisme and the Eucharist Reuera â—acramenta True Sacraments inâ—eed For what can those words of â—is import but that the other Sacraments are not so Verè propriè sacramenta â—oncil Trid. sess 7. Can. 1. though the Counâ—ell of Trent strikes him with Anaâ—hema who denies that any of these â—iue is truely and properly a Sacrament The Papists would faine gaine â—ome aide for their error from the â—uffrages of the ancient Fathers but â—n vaine For albeit they sometimes vse the word SacrameÌ„t in their wriâ—ings more generally improperly as Hierome saith coÌ„cerning the Reâ—elation Tot sunt SacrameÌ„ta quot verba Hieron prol gaâ—eat that it containes as many Sacraments as words Yet when they â—peake exactly of the Sacraments they acknowledge onely two namely Baptisme and the Supper of the Lord whilst they say that The Sacraments of the Church did flow forth of Christs side Aug. in Psal 40. Chrysost in Ioh hâ—m 48. alij Bellar. de Sacra in gen lib 2. c. 27. when it being pearced with a Speare there came forth water and bloud water representing Baptisme and bloud signifying the Eucharist In answere hereunto Bellarmin hath a silly euasion namely that the issuing of water and bloud foorth oâ— the side of Christ may haue more expositions For we stand not vpon the exact exposition of that place but onely shew what the iudgement oâ—
Antiquity hath beene yea in some sort grounded vpon the Scripture And what need any one contend for seuen Sacraments when as two are very sufficient for the Church of God There is a notable correspondence betweene our naturall and our spirituall life As to the one there is required our birth nourishment so to the other wee haue Baptisme the Sacrament of our new birth and the Supper of the Lord the Sacrament of our nourishment And as food and raiment are sufficient for the preseruation of the body so Baptisme which is our clothing by putting on the Lord Iesus 1. Tim. 6.8 Gâ—l 3.17 1. Cor. 10. and the Eucharist which is our food by the spirituall eating of Christ are sufficient for the soule Againe here we shall doe well to take notice whence the Blessed Sacraments haue their vertue namely from the Author of them the Lord Iesus And consequently they are not to be refused from the hand of an euill Minister As the Word is mighty and powerfull through God by whom-soeuer it is preached 2. Cor. 10.4 so the Sacraments may be effectuall to the faithfull from what lawfull Minister soeuer it be receiued It is very obseruable that our Sauiour did not baptize in his owne person to manifest Iohn 4.2 that the vertue of the Sacrament doth not depend vpon the Minister but the Author And what is Paul or what is Apollos but the Ministers of Christ the one may plant 1. Cor. 3.5.6 the other may water but it is God which giues the increase The Separatists our new Donatists forth of their Pharisaicall pride doe abandon our societies as profane and reiect our Sacraments as polluted by the hands of an vnworthy Minister but let euery humble Christian be as farre from their opinion as they are from a charitable vnion If it bee the true treasure of the Word though it be offered in earthen vessels despise it not and if Christ the great Physician prescribe a cordiall though it be giuen by a leprous hand refuse it not Againe for as much as the Lord Iesus is the Author of the blessed Sacrament it behooueth vs to esteeme of it very reuerently Behold here is a princely table where the Angels are attendants Chrysost and the King of Kings is the Master of the feast As Iacob said of Bethel How fearefull is this place So may I say How honorable is this Sacrament therefore as Chrysostome exhorts Adora communica humble thy selfe Chrysost ad pop Antioch bom 61. and bow the knees both of body and soule to reuerence this rich gift from the hand of Iesus Christ St. Paul saith of the Ministers of the Gospell 1. Thess 5. Haue them in singular reuerence for their works sake So may I say of the Sacraments Haue them in singular reuerence for their Authors sake If the legall Sacraments deliuered by Moses the seruant of God beeing profaned could procure the wrath of God how much more shall the Euangelicall being the institution of the Sonne of GOD if they be abused or despised So saith the Apostle If they that despised Moses Law Heb. 10.28 died without mercy vnder two or three witnesses of how much sorer punishment shall he be worthy that treadeth vnder foote the Sonne of God and contemneth the bloud of the Testament If St. Paul by direction and commission from Christ had instituted the Sacraments they should haue beene esteemed honourable but how much more when Christ himselfe is the immediate Author of them It made much for the excellency of the Tabernacle Exo. 31.3 in that Almighty God would haue it to bee the worke of choise men Bezaliel and Aholiab whom he furnished and filled with excellent knowledge And doth not this make much for the honor of the blessed Sacrament that it is the institution of Christ Colos 2.3 in whom are hid all the treasures of wisedome and knowledge Exod. 16. Manna was of it selfe an excellent and dainty foode but so much the more excellent in that it came from God and not by the ordinary course of nature and so is the blessed Sacrament in that it comes from Christ Rom. 9.5 who is GOD blessed for euermore Wee must not esteeme this as a constitution of the Church which yet is to be reuerenced as the precept of an indulgent mother to her deare children but as a diuine and heauenly ordinance comming as a rich gift from the Father of lights Iam. 1.17 If the Institutions of great Princes doe in time obtaine great honour and estimation and are celebrated with great solemnity as diuers orders of knighthood the like how much more honorable should this blessed ordinance of Christ the King of Kings be accounted When the King of Persia held out the golden Scepter happy was hee that might come to touch the top of it So when Christ hath instituted and doth inuite vs to his Sacraments euery one should count it his great happinesse to be partaker of so great fauour and should come to them with alacrity It cannot but greeue a Christian heart to see how the Sacrament of Baptisme is generally disesteemed and Christ the author thereof is thereby much dishonoured It is vsuall in most Congregations when Baptisme is administred for people to flocke away vnreuerently as though that Sacrament nothing concerned them But they should knowe that as they owe their duty of their prayers to the infant their silent suffrages for th'incorporating of it into the society of the Saints â— so themselues may take occasion to reuiue the remembrance of theiâ— owne Couenant in Baptisme and are bound to honour the ordinance of Christ with their presence Lastly seeing Christ is the authoâ— of this Sacrament it is our duty to receiue it reuerently and to vse it religiously This Sacrament came from heauen as St. Ambrose saith and therfore it requires a heauenly mind in the Receiuer If we be inuited to a great mans table we are carefull to carry our selues with all due reuerence and respect not suffering a word to slippe or an action to passe vs which may procure disgrace to our selucs or distaste to that great man behold then we being inuited by the Lord Iesus to his Table let vs both in respect of his ordinance and presence banish out of our hearts all such wicked and wandring cogitations as may either prouoke our Sauiour or preiudice our selues Happy and thrice happy is he that esteemes of the Sacrament highly comes to it cheerefully and receiues it reuerently For hee that is thus feasted by Christ in the kingdome of Grace shall one day sit downe with Abraham and Isaac and Iacob in the kingdome of glory THE SECOND Sermon The Externall Matter of the Sacrament 1. COR. 11.24 And when hee had giuen thankes hee brake it c. THE second cause in the constitution of the Sacrament is the matter and the due consideration thereof is very materiall The matter of the Sacrament
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
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.
concealed from him 2. King 5. whose eyes are like flames of fire Reue. 1. Gene. 3. In vaine it is for Adam to hide himselfe amongst the trees of Paradise Ionas 1. Gen. 18. for Ionas to lurke in the side of the Ship for Sarah to laugh bâ—hind the Tent dore It is neither Captiuity for remotenesse Carmel for height Amos 9. the Sea nor Hâ—ll it selfe for the depth can secure or shroud an vnworthy Communicant from God Psal 7.9 who searcheth the heart and the reines When the Lord falls to his examination hee will set mens sinnes before their eyes in order Psa 50.21 If they will not examine themselues and set their sins before their eyes for their compunction and conuersion the Lord will set them before them to their vtter confusion and condemnation The Rhemists in their notes vpon these words doe strangely collect the necessitie of auricular Confession It is something against them Bell. de â—aeni li. 3. c. 3. 4. that their great Goliah hauing gathered what places of Scripture hee could to this purpose and some of them absurd enough had no power to touch vpon this Coast It is more that the ancient Fathers in their exposition of these words haue flatly contradicted the Rhemists collection For Athanasius saith Atha vel quâ—squis suit author eorum Commentar T it tui ipsius arbiter â—sio I would propound no man for thy Iudge but thy selfe Theodoret saith Bee thou thine owne Arbiter and examiner But most of all that the place it selfe makes directly against them and is rather a Canon to batter then a Bulwarke to support their Auricular Confession For when the Apostle saith Let a man examine himselfe he sends no man to the Priest but rather referres and restraines this examination to a mans owne care and conscience There is a maruailous difference betweene Examination and Confession and it is impossible to conclude the one from the other And albeit I deny not but the faithfull and skilfull Pastor may when occasion is offred be helpefull to a man in the examination of himselfe by resoluing of doubts informing the iudgement and quieting the troubled conscience yet to make that absolutely necessary which is onely accidentally expedient neither sorts with reason or Religion But leauing that erronious collection we may from hence inferre directly that forasmuch as euery one who comes to the Sacrament must examine himselfe children fooles and madmen and all those who are altogether disabled by nature for this examination are by no meanes to bee admitted to the Communion Againe this doctrine serues to lash those lazie Communicants who hauing sufficient abilitie either vtterly nâ—glect or very negligently practise this waighty duty of examination before they come to the Sacrament This is one principall cause why many doe receiue the Sacrament vnworthily to the dishonour of God and the danger of their owne soules It fareth with some as with bankrupts who cannot abide to behold their decayed estate and therefore it is irksome to them to turne ouer their bookes of account And many there are who of meere negligâ—nce are wanting to themselues in this behalfe Were they to vndertake some matter of life death it would make them vigâ—â—ant diligent and albeit they heare that this is matter of saluation or condemnation yet are they very carâ—lesse negligent But let our practice my Brethren be an Eccho to the Apostles precept Let euery one of vs with all diligence examine our selues Let vs as Ieremy speaks search our hearts try our wayes Lam. 3.40 Io. Buxdorf synag Iuda cap. 12. As the Iewes sought euery corner of their houses lest any leauen might remaine there when they celebrated the Passeouer So let vs seeke euery corner of our hearts as St. Austin exhorts lest any leauen of iniquity Omnes animae latebras Aug de temp Serm. 2. Gen 44.12 hypocrisie vanity doe lurke there when we come to the Lords Supper And as Iosephs officers sought his Brothers sacks from the eldest to the youngest for the Cup so let vs search our soules and examine our liues from the first to the last for our corruptions that either the view of our guiltinesse may humble vs or the consideration of our innocencie may giue vs comfort And to that end we shall doe well to acquaint our selues with the word of GOD and to make it the Lydius lapis and rule of our direction For it will be as a light vnto our feet Ps 119.105 a lanthorne vnto our pathes It will bee as a looking-glasse to discouer the errors of our liues Iam. 1.23.25 and an exact guide for our effectuall imagination We read that the Shipmen in the seuen and twentith of the Acts Act. 27 28 29. did diligently sound those troublesome Seas wherein they were tossed that so they might preuent those perils which incountred them in that dangerous voyage So must we take the Word of GOD for our sounding plummet in this our examination As they doubting to fall into some quicksands strake sayle so must we Verse 17. to auoyd the quicksands of this guiltinesse pawse and deliberate before we come to the Sacrament And lastly as they fearing lest they should fall vpon rocks Verse 29. did cast foure ankers out of the sterne So we if we will auoyd this dangerous rock of condemnation must haue our foure ankers to cast out The matter wherof our examinatioÌ„ doth consist The first is knowledge the second faith the third repentance the fourth charitie And these foure ankers may fitly be called foure Interrogaâ—ories whereupon eâ—ery one must diligently examine himselfe 1. Knowledge The first Anker and the first interrogatory in this our examination is knowledge which is as the eye to the body the Sunne to the world the Pilot to the shippe The shippe is not troubled or tossed saith St. Ambrose wherein prouidence sayleth No Christian duty can yeeld good performance or obtaine good acceptance at the hand of God without knowledge Some seruices may be performed to a King by a man meanely qualified but some require much iudgement Behold here one of the greatest seruices we tender to the King of Kings and doth it not therefore require a correspondent knowledge and iudgement The Lord neuer appointed a blinde sacrifice and he will not accept blinde and ignorant seruice What is zeale without knowledge but a rash precipitation what is deuotion but vaine superstition what are mortall actions but glorious transgressions Knowledge giues a good tincture to all vertues therefore St. Peter exhorts 2. Pet. 1.5 Ioyne with your vertue knowledge It is dangerous to set foot within the Lords sanctuary or to approach neere to his Table without the guidance of this Lampe Most men are desirous to get humane knowledge whereby they are inabled to discourse and conuerse with others but few study to bee wise to saluation And Satan whose workes are opposite
the other The seuenth Argument Kneeling in the Act of receiuing I deny this PropositioÌ„ is a bowing downe before a consecrated creature forth of a religious and reuerend respect of it and so is against the second commandement and consequently is vnlawfull I answer that kneeling at the Communion is no breach of the second Commandement It will be euident if wee consider the branches of the commandement which are two The first that wee make not any grauen Image to our selues that is of our owne heads â—â—a Zanch de Redemâ— or as Tertullian saith Nisâ— â—â—bi Deus iusseriâ— Tertul. deâ—â—alat cap. 5. It is â—ignum â—iuinitus institutum Aug. de doct Cor. li. 2. c. 9. 1. Cor. 11.3.5 Except God command vs. Now the Sacrament and Elements in the Sacrament are no humane inuention but Gods sacred Ordinance as it were a Crucifixe which Christ himselfe hath commanded and left to perpetuate the remembrance of his death till his comming to Iudgement and therefore we offend not against the first branch The second branch of the commandement forbids the bowing downe to an Image which imports the giuing of religious worship to any creature and this wee vtterly disclaime for albeit wee kneele at the Sacrament yet wee doe not kneele to the Sacrament but to God the Authour of the Sacrament And this may appeare to any who loues not to be contentious for that in the act of receiuing onely and not of beholding the Sacrament we doe kneele It is confessed Dispute p. 66. by way of approbation that the ancient Fathers carried a very reuerend regard to the Bread and Wine of â—he Lords Supper and had a reuerend conceit of them And so do we likewise reuerence the Sacrament as an excellent Ordinance of almighty God yet is not that the cause we kneele but the Maiestie of our God to whom at that instant we pray and the mercy of our God who vouchsafeth vs this great blessing causeth vs to humble our selues And if we receiue vpon our knees temporall fauours at the hands of mortall Princes how much more will it become vs to receiue this inestimable spirituall fauour from the hands of the Immortall God with all submission and reuerence If the worship at our receiuing did determine in the Sacrament or were transient by it to God As the Romanists diuersly hold concerning the worship of their Images Bellar. de Jmag sanct li. 2. ca. 20.21 then would we not iustifie our action But forasmuch as it is tendered immediately to God there is no iust cause of condemning our practice For wee giue to the Sacrament that which belongs to the Sacrament namely a reuerent estimation and to God that which belongs to God that is humble adoration This Argument vsed in the Dispute is like Bellarmine Bell. de Beatitud sanct li. 1. cap. 13. to proue the adoring of creatures For whereas it is said in the 99. Psalme the 5. verse Fall done before his footstoole the Cardinall would inferre that the Arke was adored And thus our disputants because wee kneele before the Sacrament doe conclude that we kneele to the Sacrament But indeede as the foure and twenty Elders falling downe to him that sate on the Throne though they fell downe before the Throne did not worship the Throne Reu. 4.10 but him that liues for euer So we when we kneele before the Sacrament at the receiuing of it doe not kneele to the Sacrament but to Christ the Authour of the Sacrament Rom. 9.5 who is God blessed for euer The eighth Argument is this It was brought in by that Antichrist of Rome I deny both parts of this Argument for the worship of his Breaden god therefore it cannot lawfully be entertained by the true Professors of the Gospell For answere to which I deny both parts of the Argument Concerning the Antecedent it hath two branches and neither sound the one that Kneeling was brought in by that Antichrist of Rome the other that it was brought in for the worship of his Breaden god Now to the first I demand what Antichrist that was who brought in Kneeling at the Sacrament As the Admonition to the Parliament and others Some there are who peremptorily affirme that it was Honorius the third But that is not true For albeit Honorius made a Decree for the adoring of the Sacrament at the time of Eleuation yet wee finde not one syllable to proue that he decreed any Gesture for the time and act of participation Yea Disp pa. 81. it is confidently affirmed by him who wrote the Dispute that Kneeling in the Act of Receiuing was not brought in by Honorius Now if you demand by whom was it then brought in silence or ignorance must be the answer But me thinkes such a confident assertion that both crosseth the practice and troubleth the peace of the Church should haue some direct and positiue proofe not depend vpon probability In stead whereof there is this reason giuen We find neither decree nor practice of kneeling till after the time of Honorius therefore it is not like that either he or any before him brought it in But if that reason be good then I may coÌ„clude that it was neither decreed by Honorius nor any other Bishop of Rome following because we find no decree thereof vpon record It is further affirmed that sitting was the gesture in the act of receiuing in the time of the institution and diuers yeeres after and then standing from about the yeere one hundred and fifty to the yeere one thousand two hundred and twentie and vpward I answere that concerning the gesture vsed by Christ in the institution I haue already spoken and now I will very briefely examine the testimonies inferred for proofe of the ages succeeding Where first Iustin Martyr saith Apal 2. ad Antonin After the Pastors exhortation vpon the Sundayes wee all rise vp and pray and afterward the Sacrament is deliuered to euery one Now saith the Dispute If the people had kneeled in the time of receiuing he would as well haue she wed that as the other practices in praying and hearing the Word of God For answere whereunto might not I say If the people had stood or sate in the time of receiuing would he not as well haue shewed that as the other practices in praying and hearing the Word But further I say had that Father esteemed the gesture at the Sacrament a thing so materiall as you account it doubtlesse he would haue shewed their practice but because he did not so esteeme it he did not at all mention it For whereas it is said We will rise vp and pray that rising vp from their seats might bee as well to kneele as to stand Clemens Alexandrinus saith that vvhen some haue diuided the Sacrament Strom. lib. 2. Eius partem sumere they suffer euery one of the people to take his part Now how could they take their parts without being reached