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
mor. Man 1. 31. Hence it is that diuers men may concurre in one and the same action yet in respect of their seuerall ends and tendments that may bee lawfull and lawdable in one which is culpable in another as St. Augustine doth demonstrate in the Passion of our Sauiour in which Almighty God the Iewes and Iudas had their seuerall hands but God intending it in loue to redeeme the world In re vna quam feceruÌ„t causa noÌ„ vna est oh quam fecerunt Aug. VinceÌ„ epist 28. Iudas forth of a couetous humor to fill his purse and the Iewes out of their malice to bee reuenged that which was gracious in our mercifull God was odious both in perfidious Iudas and the malicious Iewes This obseruation yeelds a checke to the inconsiderate Christian whose hand is in the action before the eye to the end 1. Tim. 3.1 He that desires the office of the Ministery desires a worthy worke But if hee vndertake that function onely to support his estate and being possessed with a dumbe spirit 1. Cor. â— 10 betake himselfe to rest there is a fearefull woe belongs to him Magistracie is a place very honorable Rom. 13.1 Psa 82.6 but if it be sought after onely to heap vp riches or to hunt after honor and not doe good by the execution of iustice the end is extremely peruerted Did not the Pharises through those hypocriticall ends they propounded to themselues lose the glory of those worthy duties of fasting prayer Mat. 6.2 16. and almes And are not the Papists workes extremely stained with the end and intention of merit And surely it may iustly be feared that many lose the sweet comfort of the blessed Sacrament whilst they come to it for fashion feare custome company or other by-respects As the Master of the feast propounds that to his guests Mat. 22.12 Friend how camest thou in hither So will Christ Iesus one day question euery Communicant Friend wherefore camest thou in hither Then happy shall that Christian be who can answere forth of a sincere heart Lord I came to be put in remembrance of thee and to see a liuely demonstration of thy death and Passion that so my faith might be strengthened sinne weakened and the graces of Gods holy Spirit confirmed and augmented in me Now the end of receiuing the Sacrament is set forth by the Apostle First in generall Doe this in remembrance of me Secondly in particular As oft as you eate this bread und drinke this cup you shew the Lords death till he come Here a question meetes vs in the first words namely what our Sauiour meanes when he saith Doe this Rhâ—m Annot in Luke 22. â— 19. The Rhemists say that in these words the holy Sacrament of orders is instituted because power and commission to doe the principall act of priesthood is giuen to the Apostles that is to offer vp the body of Christ in sacrifice But is this the principall act of Priesthood to offer the body of Christ in sacrifice Behod how they doe deiect the office of a Minister making it inferior to diuers mechanicall trades For whereas there is scarce a trade so meane but a man must haue much time to learne it he is very simple who in a few dayes cannot attaine to this Art of sacrificing For the greatest difficulty is the turning and winding of the body and the acting of diuers ridiculous and antike gâ—stures No maruaile though it grew into a prouerbe amongst them He is good enough to make a Priest Iob. 33.23 Elihu in Iob makes another matter of the office of a Minister when he saith Scarce one of a thousand is found to be a fit Messenger from the Lord of Hosts 2. Cor. 1.16 St. Paul held it to be of a higher nature and requiring excellency of gifts when he demanded Ad haec quis idoneus VVho it sufficient for these thing But what doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Sacrifice this This is such an interpretation as neuer was heard of The learnedest amongst the Papists doe truely confesse Greg. Valentom 4. dist 6 qu. 8. pun 5. that these words haue relation only to the precedent actions in the Institution but in those there is no one sillable of sacrificing Yea Bellarmine himselfe expounds the words thus Doe this Bella. de Eucha 4. 16. Et li. 1. cap. 19. that is Take consecrate and deliuer it to others as you see me doe And indeed it is remarkable that in the new Testament our Sauiour and his Secretaries haue continually distinguished the Ministers of the Gospell from the Legall Ministers both in name and office appropryating to them in the Law the title of Priests and the office of sacrificing but neuer ascribing either that name or seruice to the Ministers of the Gospell The words therefore import thus much Celebrate this Sacrament according to the president I haue left you to that end namely Psa 111.4 in remembrance of mee The Lord hath made his wonderfull workes to be had in remembrance saith the Psalmist Surely all the workes of the Lord are worthy of remembrance but some aboue others are worthy to be remembred and admired Amongst others our happy deliuerance by the death and Passion of our blessed Sauiour is both admirable comfortable But it may be said as Salomon speakes of deliuering a besieged Citie Eccle. 9.15 There was found in it a poore and wise man who deliuered the Citie by his wisedome but no man remembred the poore man Aug. contra Acadâ—m li. 2. cap. 9. The memory oft-times becomes insida custos cogitationum a bad recorder of diuine fauours And whereas it should be like the Arke that held the holy things it is rathâ—â— like the Sine which lets goe the flowre and retaines the branne Holy and heauenly matters are let slippe when carnall and earthly are remembred Therefore the Lord Iesus for the helpe of our bad and brittle memories hath commanded vnto vs the celebration of the blessed Sacrament saying Doe this in remembrance of me So that this Sacrament must be celebrated in remembrance of Christ like the pillar that Ioshua erected Iosh 4 9. in memoriall of that wonderfull passage ouer Iordan And like the Omer of Manna that the Lord appointed to be kept in remembrance of the miraculous feeding of the Israelites in the wildernesse Exo. 16.32 This being the end of the Institution namely the remembrance of Christ we haue need to search our hearts and cause no doubt to bewaile our wants who neither without nor with this memoriall doe so fruitfully and effectually remember our Sauiour as we should Exo. 13.3 The children of Israel had a charge that they should remember the day of their deliuerance out of Egypt and the maruailous prouidence of God Exo. 12.1.13 in protecting them from the stroke of the Angel yea for the better remembrance of those mercies they had the Passeouer
yet is it said in the seuenty eight Psalme that they remembred not his hand Psa 78.42 nor the day that he deliuered them from the enemy and who doth not condemne their ingratefull forgetfulnesse of so great benefits But if we cause our cogitations to retire vpon our selues and consider the vnspeakable mercy of Christ in deliuering vs from eternall condemnation aad his gracious goodnesse in ordaining this memoriall of our deliuerance I doubt not but we shall find greater cause to tax our selues for our vnkind forgetfulnesse whilst it may be said of vs as the holy Historian saith of Pharaohs Butler Gen. 40.23 yet did not the chiefe Butler remember Ioseph but forgat him When our Sauiour told Peter that he would deny him Mat. 26. Peter promised confidently that he would not but afterwards hauing through humane frailty done it when the Cocke did crow he remembring the words of Iesus went foorth and wept bitterly Behold my brethren haue not we as iust cause to mourn for our shamefull forgetfulnesse who notwithstanding these remembrances doe neglect these great mercies which we should locke and lay vp in our hearts like rich Iewels and keepe them safe as soueraigne preseruatiues If a King hauing ransomed a captiue should giue him a peece of plate and wish him when he drinks therein to thinke vpon the fauours hee had done him how vnworthy were that captiue of this fauour if hee should forget him Loe here our King of Peace hath deliuered vs from a miserable captiuity and hath giuen vs the Cup of saluation requiring vs when we drinke thereof to thinke vpon him Oh how vnworthy are we of this great mercy if we will not remember him We may well say in the Psalmists words Psa 137.5 6. If I forget thee O my Sauiour let my right hand forget her cunning Yea if I doe not remember thee in thankfulnesse let my tongue cleaue to the roofe of my mouth Iustin li. 5. The Athenians enacted Legem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law of obliuion but here Christ hath ordained Legem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law of remembrance We should oft times haue Christ in remembrance but especially when we come to the Sacrament hee should be the matter of our meditation Lâ—k 22.42 Lord remember mee when thou commest into thy Kingdome saith the penitent malefactor and Christs answere is This day thou shalt be with me in Paradise So let vs carefully and fruitfully remember Christ when we come to the blessed Sacrament and then we may be assured he will remember vs now he is in his Kingdome But how shall we remember him fruitfully Not by oathes and blasphemies not by execrations and cursings not to cherish presumption in our selues for thus onely doe some remember Christ Some alas haue the name of Christ very sildom in their mouthes but when they sweare by him some sildome haue him in their minds but when they do vainely presume vpon him But miserable wretched men they are who thus doe turne the grace of God into wickednesse Which take boldnesse to sin Rom. 6.1 because grace hath abounded and so make a poyson of a Mithrydat But let vs so remember Christ that the remembrance of him may be a preseruatiue against sinne by considering how deare it cost him to redeeme vs and if wee haue fallen through frailty that it may be a restoratiue by remembring that hee is a gracious Aduocate 1. Ioh. 2.1 and the propitiation for a penitent sinner Let vs remember the basenesse of his birth to humble vs the painefulnesse of his life to make vs diligent in his seruice and the bitternesse of his death to confirme our patience Let vs depend vpon him both in health sicknes in life and death In health let vs remember him as a mercifull Redeemer in sicknesse let vs thinke vpon him as a gracious Comforter In health let vs say with the Spouse in the Canticles Can. 1.7 Shew me thou whom my soule loueth where thou feedest for why should I be as one that turneth aside to the flocks of thy companions In sickenesse let vs with Bartimeus cry vnto him Mar. 10.48 Iesus thou Sonne of Dauid haue mercy on mee And in the houre of death let vs with blessed Steuen commend our soules into his hands saying Lord Iesus receiue my spirit Act. 5 9 Loe this is a fruitfull this is a blessed remembrance of Christ And so much for the end in generall now to the end in particular verse 26. For as oft as you eate of this bread and drinke of this cuppe you shew the Lords death till he comes These words as oft are here twice vsed and there may be diuers reasons for the same First to put a difference betweene the Passeouer and the Supper The Passeouer was celebrated but once a yeere and at one certaine time of the yeere but the Supper of the Lord may be administred many times and at any time of the yeere And herein also this Sacrament differs from Baptisme which is only once administred and not iterated and reason for as it is sufficient that we be once borne into the World but necessary that wee be often fedde so is it sufficient that wee doe once receiue Baptisme the Sacrament of our new birth but very expedient that wee oft receiue the Eucharist the food and nourishment of our soules Secondly as these words may serue to distinguish betweene this and the other Sacraments so may they also very aptly carry with them an intimation of receiuing often First in that the Apostle saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how oft soeuer which implyes an itteration Again the word being before vsed and here againe repeated cannot but import an often receiuing of the Sacrament But here it may bee questioned how oft a man is to receiue the Sacrament Chrys in Tim. hom 5. For answere whereunto I might say with Chrysostome The Apostle hath not limited this Sacrament with any obseruation of time But for further resolution we will consider First the practice of Antiquity Secondly Hier. ad Lucin Ambr. de sacr li 5. c. 4. Chrys in 1. Cor hom 28. Aug quaest dogm q. 53. the rules of Direction grounded on reason We read that in the Primitiue Church both the East and Westerne Congregations vsed to celebrate and receiue it euery day afterwards euery Lords Day to the which practice S. Austin or whosoâ—uer was Author of the Dogmaticall questions doth exhort Afterwards it came to once a moneth but deuotion waxing euery day colder then other P. Lumb sen 4. dist 12. it was decreed that euery one should receiue it thrice a yeâ—re which was somewhat tolerable But Rome who brags of hâ—r renowned neuer-failing Faith doth in this particular shew a glimpse of her Apostasie and giues euident demonstration of her want of zeale deuotion For the Councell of Trent is faine to come
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.
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
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