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
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
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
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.
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
Churches practice against Romish reseruation Canon trib grad dist 2. de Consec when the Pope Clement himselfe besides his expresse prohibition hath a caueat that onely so much be consecrated as may at that time be spent Againe this action of Giuing the Sacrament makes against oblation For the vse of the Sacrament is that it be giuen to the people not offred to God this being a maine difference betweene a Sacrifice and a Sacrament that in the one we giue to God in the other God giues to vs. And it is very obseruable against the Church of Rome which stands vpon her reall Altars and Sacrifice that if any such had remained St. Paul who was diuinely wise in pressing and proouing the points he had in hand did strangely neglect a forcible argument in not requiring maintenance to the Ministers for their seruing at the Altar and offring Sacrifice Rhâ—m An. in Luk. 22.19 it being as the Rhemists say the principall act and worke of priesthood Yea if any such altars and sacrifice were remaining did not hee make a needlesse change of the office of the Priests vnder the Law the Ministers vnder the Gospell saying 1. Cor. 9.13 As they which wait at the Altar are partakers with the Altar so they which preach the Gospell should liue of the Gospell Againe this checks that nice curiosity of the Romanists who contrary to the ancient custome of the Church Euseb hist lib. 7. cap. 8. doe put the Sacrament into the mouthes not giue it into the hands of the Communicants Yea their scrupulous nicenesse who require that they should not willingly touch it with their teeth but only dissolue it with their tongues Whereof I know not what reason can be rendred except they doubt the deuill might be in their Eucharist and doe some mischiefe to the receiuer for byting of him as it is in the fabulous story of Gregories cited by the Rhemists Rhem. An. in 1. Tim. 4.5 where the deuill entring into a woman that bit him in eating of Lettice Ego quid feci sedebam super lactucam venit illa momordit me Greg. dial li. 1. cap. 4. and beeing reprooued for it answered What haue I done I did but sit vpon the Lettice and she came and bit me Secondly as this doctrine yeelds matter of confutation so doth it also of consolation For here is represented the best and greatest gift that euer was giuen to the sonnes of men euen the Sonne of GOD himselfe That is a great gift which Zaccheus spake of Lk. 19.8 Behold the one halfe of my goods I giue to the poore That is a greater which Herod promised to the dancing Damsell Mar. 6.23 VVhatsoeuer thou shalt aske of mee behold I will giue it euen to the halfe of my Kingdome But that the greatest of all which that prodigall giuer offers to our Sauiour Math. 6.9 when shewing him all the Kingdomes of the world hee said All these will I giue thee if thou wilt fall downe and worship me Yet behold all those gifts had they been in their purpose and power to dispose are of infinite lesse value then this transcendent gift Therefore St. Iohn when hee speakes of it Ioh. 3.16 doth single and set it forth with an Emphasis Sic Deus dilexit mundum So God loued the world whereupon Chrysostome saith Sic Deus dilexit Did God so loue the world Chrysost in Gen. ho. 27. Dic beate Iohannes quomodo sic tell vs O blessed Iohn how was that So Euen that which followeth So God loued the world that he gaue his onely begotten Sonno that whosoeuer beleeued in him should not perish but haue euerlasting life Loe here the greatest gift that heauen could yeeld or the earth desire Blessed therefore be the Giuer and blessed be the gift for euermore Thirdly this giuing of Christ in the Sacrament yeelds matter of instruction For this gift of God to vs must stirre vp our hearts and hands to giue praise and thankes to him and to study with the Prophet what wee should render to the Lord for this admirable benefit yea Ps 116.12 seeing God hath not spared his owne Sonne Ro. 8.32 but giuen him for vs to death we should thinke nothing too deare for the testification of our thankefulnesse We are bound by the mercies of God Rom. 12.1 to giue vp our bodies a liuing sacrifice to him Euen to consecrate our selues our soules and bodies and all that we haue and are to his seruice who hath vouchsafed vnto vs forth of his aboundant mercy this inestimable gift to our exceeding comfort The fift action of Christ and consequently of the Minister is that which I call verball as comprehending words of promise This is my body which is giuen for you This cup is the new Testament in my bloud which is shed for you In which our blessed Sauiour doth necessarily shew the vse benefit of the Sacrament performing therein the office of a carefull Physician in preparing a medicine prescribing to his Patient the vse shewing the vertue of it Necessarily I say for albeit the Sacraments are visible words Aug. in John tract 79. yet must they also haue audible words annexed to demonstrate the vse of them else will they be but dumbe shewes Which president of Christs doth iustifie the practice of our Church that appointed those words to be vsed in the deliuery of the Sacrament If any man obiect he knowes these things before I answere that our weakenesse considered we had need not onely to haue the vnderstanding informed but the memory also reuiued and the affections stirred vp for our better meditation of these mysteries So that this stirring of vs vp by these words may be like the Angels stirring the people of Bethesda Ioh. 5.4 that the Sacrament may yeelde vertue for the cure and comfort of our soules In this verball action I will briefly explane the words Concerning the first This is my body I haue shewed by conference of Scriptures and testimony of Fathers that the same are a tropicall speech and import thus much This is a figure a signe a representation of my body In the other there are diuers tropes First where hee saith This cup is the new Testament in my blood Euery one knowes there is a metonymy of the subiect the cup being taken for that which is in the cup. Againe there is another trope in the word Testament For the cup or wine in the cup is the Testament onely as Circumcision is the Couenant that is a signe of the Couenant And indeede this Testament and Couenant are both one and so the Hebrew word Berith and the Greeke Diatheke doe signifie For that which is called Berith a Couenant * Gen. 17.10 is called Diatheke * Acts. 7.8 And Hieron in Zach. 9.11 renders the word Berith testamentuÌ„ And in his exposition he saith Testamentisiue pacti tui Heb. 9.10 Homers Illia a
6.53 Except you eate the flesh of the Sonne of Man and drinke his bloud you haue no life in you and very fitly for as our bodies are nourished by eating of corporall meates so our soules are nourished by the spirituall feeding vpon Christ Hence it comes to passe that Christ dwels in vs Eph. 3.17 and we are made the Temples of the holy Ghost For we abide in Christ as S. Austin saith when we are made his members and he abides in vs Aug. in Ioh. tract 27. when we become his Temples Now this action and the other doe meet with diuers corruptions in the Church of Rome whose presumption discards her from being the Spouse of Christ For she is still tampering with his ordinances abolishing what he hath ordained and establishing what her selfe hath deuised which is no lesse then to aduance her selfe in wisedome and authority aboue the Sonne of God What ground of Scripture hath she for her idolatrous adoration the Sacrament was ordained to be taken and eaten not to be adored What warrant hath she to make the Priest the onely actor the people meere spectators in the celebration of the Sacrament seeing that taking and eating are the consequents of Consecration What an absurdity is it to inuite men to a banquet and not suffer them to taste a bit Doth she not in witholding from the people the participation of the SacrameÌ„t bring vpon them that iudgement inflicted vpon the incredulous ruler who did onely see the plenty prophecied of by Elisha 2. Kin. 7.19 but did not eate thereof The Councell of Trent would wish that those who are present should alwayes communicate Concil Trid. sess 22. c. 6. that they might thereby receiue more fruit by the Sacrament But either they dissemble in this wish or else their people are very disobedient in their practice that amongst so many as are vsually present at their Masses none of them should haue care to communicate Againe these actions of eating and drinking doe giue a wound to their carnall presence For as they are fit actions for bread and wine so are they altogether vnfit for flesh and bloud Aug de doct Christ lib. 3. cap. 16. Therefore Saint Austins rule is good Si Locutio sit flagitium iubens c. If there be a speech in the Scripture which commandeth some wicked act it is a figuratiue speech and he giues his instance euen in this eating and drinking the body and bloud of Christ If this speech were not figuratiue the act were odious for it is more horrible and inhumane to eate mans flesh then to kill it Aug. contra aduers leg Prophet li. 1. cap. 9. to drinke mans bloud then to sheade it Those therefore which hold this carnall eating of Christ are as senselesse as the Capernaites as cruell as the Canibals T is no great mar ell that these men bee so inhumane to kill their King who are so barbarous as to eate their God That euasion of the Catechisme of Trent is too poore a couer for this foule corruption It was Gods especiall prouidence that the body and bloud of Christ should not be eaten and drunken in their kindes because humane nature abhors it For what doe they else in this but with the lewd woman in the Prouerbes Pro. 30.20 if they can carry it closely wipe their mouthes and say Haue we committed iniquity But to leaue matter of controuersie and conclude this point let euery one haue care when he eates the blessed Sacrament to apply Christ to his soule effectually and to say with Thomas My Lord and my God Ioh. 20.28 For it is not enough to haue a soueraigne cordiall except it be receiued It is not enough to know that the death of Christ is meritorious except it be applyed therefore wee must apply Christ to our soules in the Sacrament 2. King 4.34 as Elizeus applyed his body to the dead child that we may haue life and comfort thereby Iosephs feasting of his brethren no doubt was very acceptable Gen. 43. but this our Sauiours feasting of vs is farre more comfortable they did but feed their bodies we doe refresh our soules Wee haue cause to celebrate this festiuity with much ioy if wee come with sanctified hearts For neuer was the hony-combe so comfortable to fainting Ionathan 1. Sam. 14.27 as this Sacrament will be to our fraile and fainting soules In a word remember that this eating is more then a bare receiuing of Christ It imports a sound incorporating and requires that we as good Cyons be ingrafted into him not to be remoued Aug. ad Pan. epist 59. This is votum maximum our greatest vow as St. Austin saith that when we receiue the SacrameÌ„t we will constantly abide in Christ And as he saith elsewhere alluding to the two Disciples who by their importunity caused Christ to stay with them Aug. Serm. de temp 140 Tene hospitem si vis agnoscere Saluatorem Let Christ be thy guest if thou wilt know him to bee thy Sauiour Let him dwell with thee and euer haue a roome in thy heart so shalt thou be sure to haue thy habitation and dwell with him for euer in the heauens THE FIFT Sermon The finall Cause or End of the Sacrament 1. COR. 11.24 Doe this in remembrance of me c. WEE are now come to the finall cause or end of the Sacrament which though it be the last in action is the first in intention Aug. Châ—â—â—â—â— aduers legiâ— lib. 2. cap. 6. for finis est propter quem fiunt omnia It is the first mouer to all the other causes like the plummets of a clocke which sets all the wheeles on worke and giues both entrance and continuance to their motion As the skilfull Archer shootes not at random but hath his eye vpon the marke and the carefull Sayler propounds to himselfe the wished hauen So the discreete Christian must so guide his actions that by no meanes hee neglect the end And surely the neglect thereof doth precipitate most men into many miscries and iniquities Pro. 14.12 for there is a way that seemes good to a man in his owne eyes but the issue thereof is death Thus many a faire path leades into a dangerous pitte and men through inconsideration are carried forward in their actions like the siluer streames of a swift riuer which runnes speedily and falls sodainly into the brackish Sea How vnseemly is it for a man indued with a reasonable soule to be like the horse the mule which haue no vnderstanding Psa 32.9 but are onely led by sense and rush giddily into the battell Ier. 8.6 As the Forme giues being so the end tends very much to the well beeing of our actions and is a great stickler either in the approbation or reprehension of the same as Saint Austin shewes against the Manichees and therefore demands of them Quo fine faciatis Aug. de
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
is the Lords anointed is a sinne in the highest degree O what a heynous sin it is then to offer violence and as much as in vs lyes to strike and wound the Son of God Reu. 19.16 1 Cor. 2.8 the King of kings and the Lord of glory To be guilty of the death and sheading of the bloud of any innocent man is a fearefull sinne and this made Dauid cry out in the bitternes of his soule Psa 51.14 Deliuer mee from bloud-guiltinesse O God Oh how fearefull is it then to be guilty of the body bloud of Christ Yea the iniury and indignity is greater then is obuious to euery eye if wee consider the double vnion in Christ not onely the two substances the body the soule but the two natures the diuine and humane Whose heart is not moued with indignation against the Iewes when he heares or reades their villanies and violence done to our blessed Sauiour But take heed saith Chrysostome Chrys ad pop Ant. hom 60 lest thou be guiltie in the like kind by vnworthy receiuing of the blessed Sacrament Hee that defiles the Kings garment and he that teares it offend both alike the Iewes did teare it thou defilest it here indeed are diuersa peccata Chry. hom 41 in Joh. but par contumelia some difference in the sinne no difference in the disgrace Ioseph and Nicodemus their pious deuotion in begging and embalming the body of Christ is worthily recorded and commended to all generations Mary Magdalen Iohn 19.38.40 by bestowing that boxe of precious oyntment vpon his holy head hath gained to her selfe endlesse honour in stead of her former infamy in somuch that Wheresoeuer the Gospell shall bee preached in the whole world Mat. 26.7 that her reuerend and religious act shall bee spoken of for a memoriall of her Beloued if we receiue the Sacrament vnworthily oh wretched men that we are For we ioyne with Judas and the Iewes being guilty of the body and bloud of Christ but if we receiue it worthily how happy are wee For we communicate with honorable Ioseph and penitent Mary Magdalen our memories shall be blessed and our soules receiue vnspeakeable comfort The next danger which is also a consequence vpon the former is this Hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation It is indeed an ineuitable consequence For he that is guilty of the body and bloud of Christ how can hee but incurre the danger of condemnation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would qualifie as though it did import onely some temporall punishment but that acception is too short For as the word is more large in signification so the dependance it hath vpon a heynous sinne must needs imply a correspondent iudgement And so indeed it doth import not onely a temporall punishment but also eternall condemnation both of soule and body And reason Heb. 20-28 29. for if he that despised Moses Law dyed without mercie vnder two or three witnesses of how much sorer punishment shall hee be worthy which treadeth vnder foote the Sonne of God counteth the bloud of the new Testament as an vnholy thing and so despites the Spirit of grace This is a fearefull thing to be in the state of the damned and is not therefore to be passed ouer slightly Our blessed Sauiour comparâ—s a damned soule to an offender bound hand and foot and cast into some wofull prison where there is nothing but wayling weeping Mat. 22.13 and gnashing of teeth And surely the comparison is good if we consider the nature and adiuncts of the place For the place is a place of maruailous horror being as it were a dungeon of compacted darknesse Iude v. 13. Reu. 21.8 and a Lake that burnes with fire and brimstone The company there are wofull soules and wretched hellish spirits powring forth nothing but woes execrations vpon themselues There is the worme of conscience gnawing the soule there is the mercilesse fire tormenting the body Will you haue a resemblance of the darknesse of Hell Thinke vpon the palpable darkenesse of Egypt Exo. 10.22 Will you behold an Idea of that vlolent fire Meditate vpon the hote Fornace prepared by Nabuchadnezer for Shadrach Dan. 3.19 Mishach and Abednego Will you view the dolefull state of the Damned Looke vpon Diues tormented in those cruell flames of fire Luk. 16.24 and not afforded one droppe of water to coole his tongue Yea suppose you saw one vpon some tortouring rack with a greedy Vultur euer gryping at his heart and yet consider that all these come too short to set forth the dolefull condition of the damned No tongue is able to expresse no heart is able to conceiue the woe and miseries the tormented soule is subiect to in hell which are as endlesse as easelesse But these things I doe onely touch in briefe In my threefold Resolution hauing else-where handled them more largely And here by the way I obserue the forme of the Apostles phrase He that eateth and drinketh vnworthily eateth and drinketh his owne damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the new translation hath it both more literally and more significantly eateth and drinketh damnation to himselfe In wich St. Paul doth so appropriate the danger to the particular Communicant that hee seemes to exclude any other And indeed to hold that the Sacraments are polluted or profaned to the worthy Communicant by the vnworthy receiuer is an absurd conceit Gala. 6.5 Ezech. 28. For euery man must beare his owne burthen and the soule that sinneth must dye the death Yea it is a very vncharitable error For what comfort could any man haue in receiuing the Sacrament if this conceit were currant Were a man neuer so well prepared himselfe yet not knowing how the case stands with others it must needes make him come with more doubting concerning others then hee could haue comfort in himselfe But leauing this erronious opinion which hath come in the way like the body of Amasa â— Sam. 20.12 I come to the reasons why the vnworthy receiuing of the Sacrament becomes so dangerous The Rhemists do giue this for a reason Rhem. Anno. in hunc locuÌ„ namely because Christ is locally present receiued by the wicked For say they They could not bee guilty of that which they receiue not And it cannot be so heynous an offence to receiue a piece of bread or a cup of wine c. And this they call an inuincible proofe of the reall presence 1. Reg. â—0 11 But let not him that puts on his Armor boast like him that puts it off This Romish Argument is like the Spanish Armado 1588. which they called the Inuincible Nauy Thus mens conceits make those things seeme which are not So the Philistims thought their Champion Goliah an inuincible Combatant which caused them to insult but as Goliah brought with him a sword to strike off his owne
thee an examiner of others that office hee hath reserued to himselfe Remember our Sauiours checke for Peters busie inquisition concerning Iohn Ioh. 21.22 VVhat is that to thee follow thou mee And as S. Paul saith in the sixt to the Galatians Gal. 6.4 Let euery man prooue his owne worke that hee may haue ioy in himselfe so I may say Let euery one examine his owne heart hat he may haue comfort by the Sacrament and not eate and drinke damnation to himselfe The manner of our examination In the next place wee are to obserue forth of the Apostles phrase the manner of our examination For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a diligent scrutiny and examination it being a metaphor drawn from Goldfiners who try their metals till they leaue them vtterly without drosse And therefore St. Ierome vpon that word saith Prudentissimotraâ—ezitae Hieron in Ephes lib. 3 A Christian must in this case be like a prudent exchanger who will not iudge of coyne onely by a superficiall view but tryes it by the waight the sight the sound and euâ—ry other meanes Such a diligent examination doth the Apostle call for elsewhere when he saith Proue your selues 2. Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examine your selues doubling his phrase as it were his files thereby shewing that it is not a superficiall but a substantiall examination that is requir'd in these waighty matters And reason In humane affaires this diligent examination is seldome neglected Who will take Physicke without consideration of the state of his body the ayre the season and other necessary obseruations And as our Sauiour saith VVhat man will build Luke 14.28 31. but hee sitteth downe first and considereth his ability to finish the worke VVhat King going to warre sitteth not downe and examineth his power for the encounter of his enemy Shall humane affaires be attended with all diligent circumspection and shall one of the grâ—atest mysteries and waightiest duties of a Christian be vndertaken without diligent examination Againe if wee consider either the difficulty or the danger of neglect the same may cause our diligent examination The difficulty is exceeding great For the heart is deceitfull aboue measure who can finde it out Ier. 17.9 Aske thy heart whether thy life bee culpable it will be ready to excuse and say with Gehazi 2. Reg. 5.25 Thy seruant went no whither Call it to acccount of thy particular actions and it will answer like the Ruler in the Gospell All these things I haue obserued from my youth Luk. 18.21 If thou examine it whether thou maist goe safely to the Sacrament it will say with Elizeus though without cause Goe in peace If thou obiect vnto it 2. Reg. 5.19 Thou art in danger of eating and drinking damnation to thy selfe it will answere as Peter did to our Sauiour Mat. 16.22 Master pitty thy selfe it shall not bee so to thee When Christ asked the sons of Zebedeus Mat. 20.22 Are yee able to drinke of the cup that I shall drinke of they answered as roundly as rashly Wee are able And who is of so vncleane a heart or so lewd a life but hee holds himselfe fit enough for the blessed Sacrament Such is the force of selfe-loue seated in euery soule that if diligent examination doe not preuent it it makes men vaunt with the Church of Laodicea of those perfections they are voyd of and to shake hands with the Pharise qui iactauit merita Aug. hom 42 â—â—ter 50. texit vulnera who boasted of those merits he had not and concealed the wounds of the soule that he felt not Luk. 18.11 I thanke thee O God saith he that I am not like other men and he said truely for neither were they like to him in ostentation and vaine-glory nor hee like them in humblenesse and sincerity He was no extortioner yet could he robbe God of his glory he fasted yet in the meane time he was so filled that he euen swelled with pride He gaue almes but his left hand could tell his right hand that it was a hand of hypocrisie Thus where selfe-loue beares sway many haue their soules like the bodies of dropsie-men faire and full without yet stuffed within with watry humours 6. Againe as selfe-loue so Satan will bee excceeding busie to hinder this examination either by taking vp our thoughts for worse employments or by mixing distractions for our disturbance he presents vs with a false glasse wherein whilest wee view our hearts and liues euen deformity it selfe seemes faire beautifull and our corruptions being couered with a vizard of hypocrisie the greatest blemishes seeme to bee ornaments Againe this examination should bee diligent because of the danger The curse of God is liable to euery one that doth the worke of the Lord negligently Ier. 48.10 yea here is no lesse danger then being guilty of the body and bloud of Christ and to be subiect to eternall condemnation If a man were to passe ouer some deep and dangerous pit by a narrow bridge how warily would he looke to his feet Oh how circumspect should he be that passeth ouer this pit of death and destruction by this narrow bridge of examination Lastly consider that if we neglect this duty wee expose our selues to the strict and dreadfull examination of Almighty God The Apostle tells vs here Vâ—rse 31. That if wee will iudge our selues wee should not bee iudged Intimating on the contrary that if wee will not examine and iudge our selues the Lord himselfe will take vs to taske hee will examine and iudge vs. Hee is that King that came in to see his guests and said Friend Math. 22.11 12. how camest thou in hither not hauing a wedding garment Hâ—e saith not as Chrysostome hath well obserued How satest thou downe Chrys ad pop Ant. hom 6. but How camest thou in As if hee should say Thou oughtest to haue looked to it beforehand according to Salomons counsell Eccl. 4 vlt. Take heed to thy foote when thou art going to the house of God Before thou set foote within his Sanctuary looke to and remember that the Lord will not haue the threesholds of his House worne with profane feet If this question were propounded to many aâ—onâ— Friend how camest thou to the Lords Table The true answere would bee Without consideration Without examination The Corinthians found by wofull experience that if they would not examine themselues the Lord would be their Examiner Wofull I say Chrys in Psal 96. for Christi iudicium suit morbus mors When Christ examined them and found them vnprepared he strooke some with sicknes some with death Consider I pray you that the Lords examination as it is seuere so is it most exact Hee will bring his light Zeph. 1.12 Ios 7. Gen. 31. and search Ierusalem with a candle Neither Achans accursed stuffe nor Rahels stolne Idols nor Gehazies close bribery can be
beene the Author of Reconciliation betweene God and man so he may be an effectuall reconciler of man to man that it may be said of him as it is of Iacob Gen. 32.28 Because thou hast had power with God thou shalt also preuaile with men Againe such is the excellency of this vertue that it graces seasons all others And as all Iosephs brethren were welcome for Beniamins sake so all Christian duties are accepted for Charities sake Otherwise if a man gaue all his goods to the poore 1. Cor. 13.14 and his body to the fire yet if he haue not loue it profiteth him nothing Againe whereas other vertues haue their period in this life Chrysostome saith Charitas inchoatur in mundo perficitur in coelo Charity is begunne on eâ—rth but perfected in heauen Whereas others euen the great cardinall vertues Faith and Hope 1. Cor. 13.13 doe vanish this excellent vertue of Loue remaines and vnites vs to God to Christ to the Saints and Angels for euer Yea such is the excellency of Loue that God himselfe is called Loue. Though he be iustice power wisedome truth whatsoeuer else is good yet it pleaseth him to be stiled especially by this Name as Saint Iohn saith 1. Ioh. 3.8 God is Loue. In a word as the fire from heauen gaue approbation to the ancient Sacrifices so this feruor charitatis this fire of Loue kindled in our hearts by the Spirit of God makes the Sacrament acceptable to God and comfortable to our owne soules And contrarily as God regarded not the sacrifice that was offered with broyles and teares of discontent Mal. 2.13 so will he not looke vpon that Sacrament which is receiued with an vncharitable heart or hand Hee that receiues the Sacrament in this kinde August serm ad infant de sacram as S. Austin saith receiues not the mysterie for himselfe but a testimony against himselfe Yet behold men dare yea doe come to the Sacrament with hearts full of rancour malice enuy bitternesse alas what comfort can such haue by comming Hierom writes Hieron li. 3. super epist ad Gal. that when St. Iohn was grown so old that he was faine to be led betwixt two and when through feeblenesse he was able to say no more yet would he still ingeminate this exhortation Filioli diligite alterutrum My little children loue one another And so say I my brethren that you may be worthy partakers of the blessed Sacrament Loue one another Lo beloued these are the Anchors you must cast forth these are the Interrogatories whereof you must examine your selues If vpon diligent examination you find in your selues a competent knowledge of those matters and mysteries afore mentioned a stedfast Faith in Christ Iesus serious repentance for your sins and vnfained loue to your brethren then need you not to feare the danger of vnworthy receiuing then need you not dread the strict examination of Almighty God Yea then may you offer your selues to his examination and say as it is in the Psalme Psal 26.2 Examine me O Lord and proue mee try my reines and my heart Then may you come to the Sacrament with cheerefulnesse and receiue it with comfort then shall the Sacrament be a meanes to build you vp in sauing grace in this life that you may be partakers of eternall glory in the life to come A Prayer before the receiuing of the Sacrament O Eternall GOD most gracious and louing Father in Iesus Christ I thy vnworthy seruant doe here humble my selfe and present my prayers before the throne of grace confessing from the ground and bottome of my heart that I am a miserable and wretched sinner If I stood guilty of Adams transgression onely the same were enough to condemne mee but behold my owne personall sinnes are exceeding many and grieuous they are great and heynous that I haue committed against thee in thought word and deed I haue neglected many blessed opportunities whereby I might haue glorified thy name and gained much comfort to mine owne soule and I haue committed many iniquities the least whereof were sufficient to plunge mee in the gulph of despaire Yea I haue deserued by my manifold sinnes to be depriued of all the fauours and comforts that I haue receiued from thy gracious hands to taste in a deepe measure of thy heauy indignation in this present life and to be subiect to eternall condemnation in the life to come But this is my comfort Lord that thou art a gracious and a mercifull God to them that are truly penitent and lay hold vpon thy Sonne Christ Iesus with a liuely faith In regard whereof I am bold to come vnto thee in his Name beseeching thee for his sake to haue mercy and compassion vpon me to pardon and forgiue me all my sinnes to clense me with his bloud and clothe mee with his righteousnes Strengthen good Lord my weake and feeble faith mortifie the corruptions of my vile nature giue me true and vnfained repentance for all my transgressions assist me with thy blessed Spirit agaiast Satans dangerous assaults and the Worlds vaine allurements Yea sanctifie me I beseech thee with that blessed Spirit of thine in soule and body and spirit that I may sanctifie thy Name in holinesse and righteousnes all the dayes of my life And forasmuch as thou hast ordained the holy Sacrament to be an especiall meanes of working these other graces in the hearts liues of thy seruants I humbly beseech thee for Christ his sake that thou wilt vouchsafe both now and at all times to blesse this thy holy ordinance to me and to prepare me for the worthy receiuing of it Lord open my vnderstanding that I may by the eye of faith behold thy deare Sonne and my blessed Sauiour the author and matter of this blessed banquet that my Soule may be imployed in the diligent meditation of these sacred mysteries that by partaking thereof I may find those sweet comforts wherewith my heart may be abundantly refreshed Lord make me able in this holy Sacrament to bâ—hold the death and Passion of my Sauiour and in his death and Passion his wonderfull loue and compassion and that the consideration thereof may kindle in my heart those excellent graces of loue and zeale to thy glory and may stirre me vp to compassion and loue to my brethren Make roome in my heart for the entertaining of Christ and grant me grace to receiue him into the house of my soule like the Centurion humbly and yet like the Publican cheerefully and ioyfully That by this heauenly foode I may haue thy mercies in Christ sealed vp vnto me that so I may be preserued to the glory of thy sauing grace through Iesus Christ my Lord and onely Sauiour Amen Amen Thanksgiuing after the receiuing of the Sacrament I Humbly thanke thee most gracious God and louing Father for all thy blessings benefits bestowed vpon me who am not worthy the least of all thy mercies