desolate lest with the foolish Virgins by our slothfull delay Mat. 25.11 the dore of mercy be shut vp against vs. It is good counsell of St. Augustines Aug de verb. Apost ho. 42. Emamus occasionem let vs purchase opportunity of doing good but especially when it is offered let vs not neglect it When we see the wounded man lying in distresse Luk. 10.33 then is there opportunity offered with the good Samaritan to open the bowels of compassion Luk. 16.20 When Lazarus lyes at our dores hungry full of sores then is there a time to shew mercy When the Spirit of God knockes at the dores of our hearts Reu. 3.20 by the hammer of the Word or the sound of any good motion 2. Cor. 6.3 then is it our part to take the accepted time and to lay hold on the day of saluation Thus doing we shall be like the tree planted by the riuers of waters that brings forth her fruits in due season Psal 1.3 so shall we be blessed Gal. 6.9 and shall reape in due season if we faint not The Efficient cause or Author of the Sacrament That question of the Prophet Isaiah is very materiall in all the parts of Gods worship Esay 1.12 Who required this at your hands And if in all the parts of Gods worship then more especially in the blessed Sacraments which haue their eminency aboue other of Gods ordinances Therefore the Apostle both for the better reformation of the Corinthians information of the Church of God for future times shewes here that the Lord Iesus is the Author of this Sacrament that so all posterity might esteem reuerently of it and be afraid to profane it as being a diuine ordinance When almighty God retained the gouernment of his Church immediatly in his own hands himselfe was the immediate Author of the legall Sacraments He prescribed to Abraham the Sacrament of Circumcision described the same in respect of the matter the manner the time the sex the persons as we read in the seuenteenth of Genesis He likewise gaue direction to Moses Aaron Gen. 17.10 14. concerning the Passeouer with all the Ceremonies and circumstances as they are largely descrbed in the 12. of Exodus Exo. 12.50 Though the Lord honored Moses in making him his Ambassadour yet he retained to himselfe the absolute authority of instituting the Sactament Moses was faithfull as a seruant in the Lords house yet neither inacted he any Law or instituted any Sacrament but onely published the one Exo. 25.9 and gaue direction for the other and in all he did still he had his patterne and warrant from GOD. When the Sonne of God was incarnate swayed the scepter in the time of grace he likewise did ordain and institute two Euangelicall Sacraments to seale vp thereby the ancient Couenant of Grace As there is a pregnant testimony of the institution of Baptisme in the eighty and twentieth of Mathew Mat. 28.18 19. Mat. 26.26 Mar. 14.22 Luk. 22.19 so doe three of the Euangelists make very plaine mention of Christs institution of the Eucharist and the Apostle heere reuiues the memory thereof Neither did Christ ordaine the Sacraments onely as he was man Greg. Valen Tom. 4 disp 3 quaest 5. p. 1. Bell. de sacra in Gen. lib. 1. cap. 23. as Gregory of Valentia would haue it but as hee was God man as diuers Schoolemen doe confesse Yea Bellarmine doth seeme some-what to qualifie that opinion of his fellow Iesuite saying that the humanity of Christ is the instrument as it was hypostatically vnited to the diuinity And surely to affirme that Christ onely as man though by Commission from God did institute the Sacraments were some derogation to the dignity thereof Ambr. de Sacra 〈◊〉 4. c. 4. St. Ambrose saith well The Sacraments came from heaue◠That is they had a diuine institution Now there are diuers reasons why it should be so First the Sacraments are an especiall part of Gods worship they are military badges whereby we publiquely professe our selues to be the souldiers seruants of Iesus Christ whilst we serue in his Campe and vnder his colours Acknowledging that no other shall prescribe to vs any Sacraments but onely Christ by whom alone we looke for eternall saluation Therefore St. Paul disclaimes that honour which some of the Corinthians forth of their factious affections were wont to cast vpon their sequestred Teachers saying 1. Cor. 1.13 Were you baptized into the name of Paul And surely it were odious ambition and presumptuous arrogancy if any man should assume vnto himselfe this dignity which is peculiar to the Sonne of God 2. To him it belongs to institute the Sacramēts who is the author of Grace and can thereby make them effectuall to the receiuer And that is onely Christ GOD and man and not any other who is meerely man The Sacraments indeed are like to a seale as a seale giues force to the writing so the Sacraments doe confirme to vs the Couenant of grace but yet they doe this onely as they are ingrauen with the death and printed with the hand of Christ Num 21. If Moses or any other Israelite had of his owne head without diuine warrāt set vp a brazen serpent it had neuer beene effectuall to cure the stinging of the fiery Serpents And had any mortall man beene the author of the Sacraments they had neuer bin powerfull to cure comfort the distressed soule If the woman with the bloudy issue Mat. 9.20 had touched the hemmes of ten thousand others garmēts besides our Sauiors she had not bin healed and if tenne thousand Sacraments were ordained by any other but by Christ they haue small power to heale the maladies of our soules Luke 8.46 The woman touched the hemme of Christs garment but the vertue came from Christ that cured her disease so we doe receiue the outward elements at the hand of the Minister but the vertue power therof proceeds from Christ to cure the bloudy issue of our sinnes The Sacraments are as conduit pipes to conuey grace into the Cesterns of our hearts but Christ himselfe is the fountaine Ioh. 1.16 Of whose fulnesse wee receiue grace for grace Had the anoynting of the blind mans eyes with clay and spittle Ioh. 9.6 beene the prescription of any other it had beene alikely meanes to depriue a man of his sight but being Christs direction it was effectuall to giue sight to him that was borne blind As in humane actions the instrument hath his vertue actiuity from the principall agent so haue these sacred ordinances their vertue and efficacy from Christ the author of the Sacraments From him proceeds the influence of Grace We powre on water in Baptisme but he baptized with the holy Ghost Mat. 3.11 and with fire In the Lords Supper we deliuer the elements but he it is that giues vertue to the Sacrament As
baptized with water Mat. 3.11 Christ Iesus baptized with the holy Ghost Hieron ad Hedib quae 2 and with fire So that Christ is in the Sacrament both Conuiua and conuiuium by him we are inuited and by him we are nourished This is plaine from the sacramentall relation betweene the signes and the thing signified For Christ Iesus is not like Zeuxes who fed the birds with painted berries To offer bare signes without the substance were a greater delusion then can agree with him who is the God of truth Therfore are the Bread and Wine in llible pledges of the presence of Christ in the Sacrament It is said of the children of Israel that they did eate of the same spirituall meat 1. Cor. 10.3 4. and drinke of the same spirituall rocke and the rocke was Christ It cannot be said that they did eate drinke of the same in respect of the signes therefore it must needes be vnderstood of the thing signified which is Christ And so St. Augustine saith Those Sacraments were different from ours in the signes but equall in the matter signified Now if the Israâ—litâ—s did by vertue of their Sacâ—â—ments eate and drinke Christ spirituaâ—ly in the time of the Lawe who will doubt but the Church and children of God doe so in the time of the Gospâ—ll And St. Pauls drâ—ft in that place is by shewing the equality of the Sacraments to wrâ—st a vaine buckler of defence out of the hands of the Corinthians For they were râ—ady to obiect their priuiledgâ—s as a Supâ—â—sedeas to Gods iudgements esteeming their case to be better then the Israelites in respect of those diuine priuiledges but the Apostle shewes them their error layes upon the vanity of thâ—ir concâ—it of safety by manifesting that the Israelites were insconsed with as strong bulwarkes and inuested with aâ— great priuiledges as themselues in regâ—rd of the suâ—â—tance of the Sacraments notwithstanding which the wrath of God did breake forth vpon thâ—m And what else could the Corinthians expect if they were culpable in the same kind Againe the Sacraments are not onely signes to demonstrate but scales also to ratifie the word of promise And indeed there cannot be a more liuely comparison to set forth the nature difference of the Word and Sacraments For the Gospell may fitly be compared to a Charter or to a Will and Testament and the Sacraments to the seales whereby the lâ—gacy of eternall life bequeathed in the Gospell to all the faithfull is ratified Bellar. Praef. ad controuer de Sacramentis But this comparison Bellarmine quarrels calls a foolish comparison His reason is Because a seale should of it selfe be better knowne giue power and honour and adde authority to the writing Obsignari preâ—â— siones nusq am legimus nisi forte in Euangelio secundum Lutherum Bellar. vbi supra wheras the Word of God is by it selfe of absolute authority the Sacraments of none at all without the testimony of the Word Yea saith he VVe doe not read in any Apostle or Euangelist that the promises of God are sealed vp vnto vs except peraduenture in the Gospell according to Luther In which scornefull speech t is hard to say whether the Iesuit shew himselfe more ignorant or impudent For the comparison is diuine St. Paul shewes in the fourth to the Romans Rom. 4.11 that Abraham receiued the signe of Circumcision as the scale of the righteousnesse of faith Aug. de vera Relig. c. 17. Lt Angaepist 203 al Maximinum And to Clemens Alex. calls the Sacrament Strom li. 2. Tertul. calls Baptisme siâ—naculum fidei 〈◊〉 de specâ—ae 24. And as the legall Sacraments were seales of the Couenant so are the Euangelicall which succeede them in that kind as Saint Augustine saith so diuers otheâ— ancient Fathers call them But I would know of Bellarmine how a seale is a thing better known then the Charter or what power it hath without some writing If the Iesuit should haue had the Popes scale or bull to a blanke he would haue found small power or vertue in it to him for a Cardinalshippe whereas a writing without a seale may be knowne to be a mans deed expresse his mind and carry with it in some cases power to conuey a gift or legacy Who doubts but that the bare Word of God is of sufficient authority and yeelds great assurance Yet as the Apostle saith God being willing more abundantly to shew vnto the heires of promise Heb. 6.17 the stablenes of his Counsell bound himselfe by an oath So I may say that the Word of God written is the Word of Truth 1. Tim. 2.15 like the writing of a faithfull man his promises are Yea and Amen 2. Cor. 1.20 shall surele be accomplished Yet as the Rainbow was giuen for a full assurance of the worlds preseruation from a generall Deluge which should haue been ratified if there had neuer been Rainebow So the Sacraments are giuen as seales of the Couenant of Grace and saluation which God hath made to his seruants that hauing both his hand and seale their faith might more fully be strengthned Therefore for Bellarmlne to scoffe at the title of a seale and applyed to the Sacrament is great impiety and to quarell the Comparison is grosse impudency The truth of the presence of Christ in the Sacrament will more fully appeare if we consider the liuely analogy betweene the soulâ— the body For as the body hath through the soule a naturall life so hath the soule through grace a spirituall As the body is subiect to hunger Mat. 5.6 so is the soule As the body doth languish and pine away without corporall food so doth the soule without spirituall nourishment therfore the one as well as the other must be preserued by meanes Now the same that corporall food is to the body Christ Iesus is to the soule of the beleeuers according to that in the sixt of Iohn Ioh. 6.51 I am the liuing bread which came downe from heauen if any man eate of this bread he shall liue for euer Verse 53. And on the contrary Except we eate the flesh of Christ and drinke his bloud we can haue no life in vs. As certainely therfore as our bodies are made partakers of the outward elements so certainely are we assured that being duly prepared our soules doe feede vpon Iesus Christ For the cup of blessing which we blesse 1. Cor. 10.16 is it not the Communion of the bloud of Christ and the bread which we breake is it not the Communion of the Body of Christ Now albeit Christ is truly in the Sacrament yet is hee not locally there according to the conceit either of Consubstantiation or Transubstantiation For the body and bloud of Christ are not present to the elements but to the Communicants There is onely a symbolicall rationall vnion betwixt Christ and the Elements but the spirituall and reall vnion
also in the consecration of our spirituall And therefore S. Marke Marke 14. vers 22.23 vseth both the words So that our Sauiour taking the bread in his hands gaue thankes to God for the redemption of mankind for the reuelation thereof by the Word and the assurance of the same by the blessed Sacrament And withall prayed that whereas the bread wine of themselues had no power or vertue for that spirituall vse wherein they were to bee employed It would please God so to be present with his ordinance that through his grace and blessing the Sacrament might become a faithfull meanes to confirme our vnion with Christ and to seale vp vnto vs the worke of our redemption Now from the Conduit-pipe of this benediction Bella. de Eucharist lib. 1. cap. 10. Bellarmine and the Rhemists would faine conuey their doctrine of Transubstantiation but herein they foget themselues and contradict their owne doctrine For they generally hold that coÌ„secration is effected by these words Hoc est corpus meum This is my body Now this benediction goes before euer Christ speakes these words so that they must either reiect their maine ground of consecrating by hoc est corpus meum Iustin Mart. Apol. 2. Origen Cont. Cels lib. 8. Cyprian de Coena domin Theod. Dia 2 Hier. epist ad Euagrium Aug. de Trin. lib 3. cap. 4. or deny that this benediction is operatiue to change the substances But the truth is that consectation is done by this thankesgiuing and prayer as the ancient Fathers doe generally teach consequently not by a bare rehearsall of those words Hoc est corpus meum as hereafter wee shall obserue more fully Now this consecration of the elements by prayer and thankesgiuing is a sanctifying and setting apart of them for a sacred vse and consequently yeelds matter of much comfort For by it is represented Christ Iesus sanctified and set a part by Almighty God for the sanctification and saluation of mankinde according to that in the seuenteenth of Iohn Ioh. 17.19 For their sakes I doe sanctifie my selfe that they also may be sanctified through thy truth So that as the oyntment did descend from Aarons head to his beard Psa 133.2 and went downe to the skirts of his cloathing so the oyle of grace and gladnesse is hereby deriued from Christ our head to euery member of his body and he being consecrate is become the author of eternall saluation to all them that obey him Heb. 5. â— Againe seeing that the elements of bread and wine are sanctified to a sacred vse we must put a difference betweene them other bread and wine For the bread after consecration is not common bread Iren. l. c. 4. cap. 34. as Ireneus truely saith As the gold which was profane in the furnace became holy when it was sanctified to the vse of the Temple so the bread which was by nature common by consecration and vse is made holy As the waters of Iordan being sanctified by God for the cure of Naaman 2. Reg. 5. were to be esteemed by him more excellent then all the riuers of Pharphar and Damascus And as the water in Baptisme being sanctified by prayer and thankesgiuing is more to be regarded then any the most excellent and costly distilled waters in the world so the bread wine being consecrated for the Sacrament are to be had in more reuerend estimation then any other whatsoeuer Againe seeing our Sauiour doth sanctifie the Sacrament by prayer thankesgiuing this is an action for imitation Yea if he gaue thanks to God in our behalfe how much more should we doe so for our selues who receiue the benefit and from this duty of thanksgiuing the Sacrament hath that ancient name of Eucharist And indeed this action doth yeeld approbation and commendation to the celebrating of the Sacrament in solemne Congregations where many ioyning together their combined prayers and praises doe more powerfully pierce the heauens to send vp the sweet incense of thanks and to bring downe the deaw of grace vpon the Congregation To conclude seeing that the Sacrament is sanctified by prayer and thankesgiuing we must be carefull to vse it in a holy and reuerend manner Is it blessed by prayer and thankesgiuing Let vs not profane it by vnworthy receiuing lest wee turne that blessing into a curse vpon our selues Act. 10.15 As it was said to Peter so may I say to euery Communicant Those things which God hath purified pollute thou not And as the assembly at the Passeouer was appointed to be a holy Conuocation Numb 28.18 so let our assemblies bee at this our Euangelicall Passeouer The third Action is the breaking of the Bread A man would thinke this a needlesse ceremony Mat. 26.26 Mar. 14.23 Luk. 22.19 1. Cor. 10.16 11.24 Act. 20.7 but indeed it is very materiall Therefore all the Euangelists and the Apostle likewise doe diligently mention it Yea this action giues denomination to the whole celebration of the Sacrament which argues that it is a ceremony of great moment and very worthy of obseruation And reason for it is very significant to represent the paines of Christs Passion Ioh. 19.36 Exo. 12.46 Not that his body was broken which by diuine prouidence was preuented that the Scripture might be fulfilled but to set foorth the intolerable torments that Christ indured in his death when he might iustly complaine as it is in the Psalme Psa 69.20 Rebuke hath broken my heart Hereby is set forth that which Esaiah speakes of Esay 53.5 He was wounded for our iniquities hee was broken for our transgressions the chastisement of our peace was vpon him and by his stripes we are healed In which place the Hebrew words are very significant to set forth the extreme paines that Christ indured for our sakes they imply the whip the speare the nayles the thornes which did pearce the body and the sword of sorrow which did wound the soule of our Sauiour Yea this breaking of the bread doth set forth the renting of the soule and body of Christ asunder This Action makes against the carnaâ—l presence as indeed almost euery passage in the institution doth For the body of Christ is present onely as it is broken but it is broken onely in mysterie therefore it is present onely in mysterie To breake the naturall body of Christ actually were an act of great cruelty Ioh. 19. â—2 more extremity towards our Sauiour in his glorious estate then the rude souldiers shewed in his infirmity on the Crosse But concerning this action the Papists are exceedingly distracted Vide P. LuÌ„ Sent. 4. dist 12. A. B. C. D. not knowing what to affirme as whether it was bread or his body which was broken To say it was the body of Christ were to make his body perpetually passible and to say it is bread after consecration they are loth because it ouerthrowes their locall presence Therfore these shelues
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
Testament The reason of this appellation ariseth partly forth of Sacramentall phrases partly from of a reference and resemblance of Moses speech when sprinkling the bloud he calls it the bloud of the Testament Neither is this manner of speech a stranger to humane writers For Homer calls their sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull leagues of their gods But here it may be questioned why it is called the new Testament or Couenant Gen. 3.15 Gen. 17.2 Act. 10.23 seeing the same is very ancient being made in Paradise to Adam renewed to Abraham witnessed by the Prophets figured in the sacrifices I answer it may be called a new Couenant in diuers respects First in regard of the matter the one being a Couenant of works the other of Grace Secondly in regard of the manner and so it is the new Couenant as our Sauiour calls his precept of Loue A new commandement Ioh. 13.34 For as that commandement is called a new commandement because it is newly reuiued and more effectually vrged then before so this Couenant may be called a new Couenant because it is more plainely renewed more powerfully confirmed to the Church of God Thirdly it is called the new Couenant in regard of the Minister for Moses was Minister and Mediator of the old Testament being the seruant of God but Christ is the Minister and Mediator of the new Testament beeing the Sonne of God Fourthly it is so called in regard of time the one containing a promise the other shewing an accomplishment thereof the one premonstrating Christ to come the other demonstrating him already come Fiftly in regard of the new forme or ceremonies wherin it is set forth Not in those legall types as the bloud of Buls and Goates but in the elements of bread and wine which doe liuely represent the body and bloud of the Sonne of God as without spot Heb. 9.11.12 Thus the words being cleared From hence we may infer that seeing the Sacrament is called the Couenant of Christ wee must haue the hand of faith to aprrehend it For there is a mutuall relation betweene sides foedus Hes◠5.2 as Assuerus holds out his golden Scepter so Queene Hester must draw neere and touch the top of it as God tenders to vs a Couenant of mercy so wee must reach forth the hand of Faith to lay hold vpon it Yea this Couenant requires also the hand of obedience For there must be a mutuall stipulation concurring betwixt God and man in this case As God doth couenant with Abraham to be his all-sufficient God Gen. 17.1 So Abraham must couenant to walke before God and be vpright Now if we haue this hand of Faith to apprehend and this hand of Obedience to demonstrate our apprehension then happy and thrice happy are we 2. Cor. 1.20 all the promises and Couenants of God shall be to vs in Christ Iesus yea and Amen Thus much for the actions of the Pastor Now to the Actions of the people wherein I will be briefe in regard that what concernes them is in some sort handled by reason of relation in the actions of the Minister The first of these actions is the taking of the Sacrament This action is of great vse and therefore mentioned by all the Euangelists It signifies our apprehending of Christ with the merits of his death and passion And indeed what auaileth the preparation and sanctification of the elements if they be not receiued Hence I obserue first that it is no arbitrary thing whether we receiue the Sacrament or not seeing we are enioyned it by vertue of this precept Take eate The Centurion said to our Sauiour speake the word onely Mat. 8.9 and my seruant shall be whole Now Christ hath spoken the word and commanded vs to take the Sacrament therefore we should doe it But here we may obserue as it is in the speech of the Centurion not onely Christs precept but our benefit also which is maruailous great The seruants of Naaman said well vnto him 1. Reg. 5.13 If the Prophet had commanded thee a greater matter shouldest thou not haue done it how much more when he saith Wash and bee cleane So may I say My brethren if wee had onely Christs cōmandement should we not obey it how much more when much comfort is to be obtained in obeying the commandement The want of this taking in many may iustly cause the Prophets complaint Esa 6.47 There is none that stirred vp himselfe to take hold on thee The wofull fruit of which neglect we may obserue in the same place when he saith We doe fade like a leafe Vers 6. As the body must needs pine away without foode and the leafe wither without the Sunne and sappe to nourish it so without laying hold vpon Christ that vertue may proceed from him to be as foode and sap to our soules they must needs decay and famish That is a heauenly proclamation Reu. 22.17 Let whoso will come and take of the water of life freely but that is a heauy complaint He came amongst his own Ioh. 1.11 but his owne receiued him not And this complaint falls as a iust reproofe vpon them who refuse to take the blessed Sacrament Againe here it must be remembred that we bring the hand of Faith when we come to the Table of the Lord. Our hearts and hands in receiuing of the Sacrament must be like two buckets in a well one going vp when another is going downe Whilest the hand of our bodies goes down to take the bread wine the hand of our soule must goe vp to Christ in heauen to lay hold on him To which purpose St. Augustine saith well Aug. in Ioh. tract 25. Quid paras dentes VVhy dost thou prepare thy teeth thy belly Prepare thy minde Beleeue thou hast eaten Againe in this case it is our duty to be as ready to giue as to take As we receiue the blessings of God so must we returne our praise thanks vnto him As the bird when shee takes a drop of water lifts vp her head and her eyes So we when we taste of these mercies must lift vp our hearts hands with all thankefulnesse to our gracious God the giuer of all good gifts and not be like the swine which deuoures the acornes but neuer lookes vp to the tree from whence they fell The second Action of the people is the eating of the bread and drinking of the wine This action also is very necessary being very significant as that which comprehends the particular applying of Christ to euery communicant For as S. Austin saith Aug. contra Faust Mani lib. 20. c. 21. This is the eating of Christ the communicating of his Passion with a sweet remembrance that his body was crucified his bloud shed for our sinnes To eate and drinke is oft in Scripture phrase transferred from the body to the minde as in the sixt of Iohn Ioh.
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