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
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
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
Tract 27. And Saint Austin saith that the Sacrament gaue courage to Saint Laurence to vndergoe martyrdome Againe the Sacrament is a notable meanes ro demolish and raze the foundation of sinne by reason of a perswasiue and operatiue property A perswasiue for it will suggest this meditation to a Christian heart Shall my Sauiour dye for my sinnes and shall not I dye vnto sinne Shall I cherish those sinnes that were the death of my Sauiour An operatiue for Christ Iesus being receiued into the soule will be as a good corrosiue to eate out the dead flesh of our corruptions Therefore Cyprian calls the Sacrament Medicamentum ad sanadas infirmitates Cypr. de Caen. Dem. Physicke for our infirmities Againe it is a powerfull meanes to cherish and increase the graces of Gods holy Spirit in vs for it is as a conduit pipe which being set to the fountaine of Grace Christ Iesus conueyes grace from that holy Fountaine into the Cisternes of our soules Yea like a soueraigne medicine that is beneficiall to all the parts it serues to strengthen our Faith reuiue our Hope renue our Repentance kindle our Charity confirme our Patience guide our Temperance that we may be ready to euery goodworke In a word Immortalitatis alimonia Cyprian it is the fruit of Immortality It is vnto vs an assured pledge of eternall life for our Sauiour saith He that eateth my flesh Ioh. 6.63 and drinketh my bloud hath euerlasting life and I will raise him vp at the last day Thus as Elias 1. Reg. 19.8 in the strength of the foode ministred to him by the Angel went on till hee came to Mount Horeb so the seruants of God goe on in the strength of the Sacrament till they come to the Mount of Immortality and then the Sacraments shall cease as Manna did when the Israelites were furnished with the fruits of Canaan Then shall they eate of the hidden Manna Reue 2.17 Reu. 22.1 Reue. 1.7 drinke of the Crystall fountaine and taste of the Tree of life in the midst of the Paradise of God This doctrine is of singular vse both for Confutation Reprehension and Instruction First here are in these words expressing the end of the Sacrament diuers pregnant arguments against the doctrine of the carnall presence What needs there be a remembrance of Christ What needs a memoriall of his death if he were corporally locally present in the Sacrament St. Augustine saith truly Aug in Psa 37. Men vse to haue a memoriall of those things onely that are absent And that which Lactantius hath is much to this purpose A mans picture is needefull when hee is absent Lactan. Inst lib. 2. cap. 2. but to haue it when he is present it is very superfluous Therefore our Sauiour did not institute the Sacrament till he was departing out of the World And in that the Sacrament must be celebrated in remembrance of Christ till he come Iohn 17.11 Luk. 24.51 Act. 3.21 doth it not manifestly argue his absence which the Scriptures also doe abundantly teach Againe how iniurious are those to Christ who vnder-valew these his intolerable torments making them effectual to satisfy for the fault but not for the punishment For the Papists hold that Christ hath left some satisfaction to be made by vs in our life Bella. de Poâ—n lib. 4. cap. 2. and some likewise after our death But what cannot all these reproches stripes raylings nayles thornes speare gall vineger sweating of bloud offring vp prayers teares cannot all these be sufficient to procure an absolute discharge CaÌ„pian Râ—t 8 Could one drop of his bloud haue redeemed the whole world and will not all these torments serue to make a perfect satisfaction to God for the sinnes of the Elect Yes surely For as Chrysostome saith Ipse punitus soluit peccatum poenam Chrys ad Colos hom 7. Hee being punished hath deliuered vs both from the sinne and punishment Let the Romanists therefore say what they will I will say with the blessed Apostle to the Romans seeing Christ hath suffered all these things Rom. 9.33 VVho shall lay any thing to the charge of Gods Elect Heauen will not Hell cannot Mat. 3.17 O God thou hast proclaimed from Heauen that thou art well pleased with Christ let his Passion be my satisfaction his Death my Redemption so wilt thou be well pleased with me albeit I am not able to yeeld any personall satisfaction 2. This doctrine reprooues the peruerters of the Sacrament as the vsing of it like the water of Ielosie for the purging of those who were charged with some crime to whom when the Sacrament was administred Corpus Dom. nostri Iesu Christi sit tâ—bi ad probationâ—m these words were spoken Let the body of our Lord Iesus Christ bee a tryall of thine innocency or guiltinesse Supposing that hereupon the iudgements of God must needs seaze immediatly vpon the guilty Likewise the celebrating of it Tilman de miracul Euchar ca. 1. to free houses from the haunting of spirits ad diuers other absurd and ridiculous ends as against tempests and sickenesse for preseruation of Cattell trees corne grasse and the like All which what are they else but a meere profaning and preuerting of the vse and end of the Sacrament So that a man may in this case very aptly vse S. Austins words Aug. in Ioh. tract 25. Vix quaeritur Iesus propter Iesum Christ Iesus is not sought in the Sacrament for his owne sake 3. Here is matter of instruction For by this holy Table Christ both saues and teaches Chrys in Mat. hom 83. Peâ— sacratissimaÌ„ mensam istam saluat docet Seeing that the Eucharist is a memoriall of our Sauiours death whatsoeuer vses the meditations of his death may yeeld the same also may the celebration of the Sacrament I will mention two or three First as in the Sacrament we see the death of Christ so in the death of Christ we must take a view of our sinnes and be stirred vp to remorse and serious sorrow for the same For had not our sinnes made way to it neither could Iudas haue betrayed him the high Priests accused him the people scoft him the Souldiers scourg'd him Pilate condemned him nor the Iewes haue crucified him Our sinnes were the thornes the whips the speares the nayles that pierced and wounded the soule of our Sauiour And iustly therefore should our soules be pierced with sorrow for the same Shall Christ smart for thy sinnes shall not thy heart smart and smite thee for them Luk. 23.48 When the people that came to behold the Passion of Christ saw what was done at his death they smote their brests in signe of sorrow So euery Christian when he sees the Sacrament a memoriall of Christs death and Passion should with the penitent Publican smite his brest with the hand of compunction and say Luk. 18.13 O God be mercifull
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
things that are not seene It makes things that seeme incredible and impossible to flesh and bloud both possible and certaine For it assures vs that we shall haue cure by Christs wounds life by his death ioy by his sorrow and glory by his ignominy But what doth Christ abide and dwell in vs by faith how is it then so needfull to receiue the Sacrament I answere That our faith may be strâ—ngthened for as men do not â—ate and drinke onely to maintaine life and soule as we say but to get strength also so should wee not rest in that Faith Mat. 12.20 which is like smoking fiaxe a bruised reed but labour to grow from faith to faith Rom. 1.17 that hauing a full apprehensâ—on of Christ our ioy also may be full Now it is not euery kind of faith that will serue for this emploiment For the deuils doe beleeue and tremble Iam. 2 19. But it is that faith which excludes doubts rests vpon certainties and seales vp the promises Chrys serm de fiae spe c. A sound saith stands as well vpon application as apprehension The most soueraigne plaster in the world if it be not applyed is fruitlesse so is Christ to vs without this application he yeelds small comfort Therefore euery one must learne to say with Thomas Ioh. 20.28 My Lord and my GOD. This lamp of faith is kindled by the fire of the Word Chry. in Mat. hom 52. as Chrysostome saith and I may say that it must be maintained by feruent prayer and deuout partaking of the Sacraments This holy Anchor should bee as carefully kept as the holy fire was in the time of the Law Chrys defide spe charitate For by it we come to Christ we goe to God we haste to heauen 3. Repentance The third Anchor or Interrogatory whereof a man must examine himselfe is Repentance a vertue very excellent to fit a man for the Sacrament Coelum aperit in Paradisâ— ducit Chris de Poenâ—ten serm 3. for if it it open heauen and leade into Paradise then may it well conduct a man to the Lords Table and it is powerfull to keepe out the iudgements of God For hee that hath decreed to punish by Iustice Tertul. lib. de Poeâ—â—t sect 2. hath promised to grant pardon by repentance This is a matter would ask a large discourse but I will briefly obserue some few materiall passages therof as it were so many links of a chaine The first linke of this chaine is the sight of sinne and the punishment due to it For how can the soule be possessed with feare or sorrow except the vnderstanding doe first apprehend the danger for that which the eye sees not 〈…〉 acuâ—uâ—â—on videt aer â—â—n dolâ—â— Bâ—â—narâ—â— Ier. 8.6 the heart rues not If Satan can keepe sinne from the eye he will easily keep sorrow from the heart It is impossible for a man to repent him of his wickednesse except he say What haue I done therfore that is worthy counsell of the kingly Prophet Psal 4.4 Commune with your owne hearts on your beds and be still The serious Penitent must be liâ—e the wary factor he must retire himselfe looke into his books and turne-ouer the leaues of his life He must consider the expence of his time the imployment of his talent the debt of his sinne the strictnes of his Audit then will feare and anger looke him in the face bring in the next linke which is Sorrow For he that seriously considers Ephes 4. how he hath grieued the Spirit of God and indangered his owne soule by his sins cannot but haue his spirit grieued with remorse Psal 51.17 The Sacrifices of God are a troubled spirit It is not single sacrifice but sacrifices because it is instar omnium Tremel These sacrifices we must bring with vs when wee come to the Sacrament These are the sowre hearbes wherewith we must eate our new Passeouer Neither must we sorrow onely but looke to the quality of our sorrow that it be godly and the quantity of it that it be great we must fit the plaster to the wound and proportion our sorrow to our sinnes If our sinnes haue beene many great and of long continuance or aggrauated by any other circumstances of time place person or the like our repentance must be correspondent He that with Peter hath sinned heynously or with Mary Magdalen frequently Mat. 26.75 Luk. 7.38 must with them weepe bitterly aboundantly Like that worthy Romane Matron Hieron in Epitaph Paulae who for her much laughter entertained much weeping for her painting of her face bedewed her cheekes with her teares and in detestation of pride changed her silkes into sackcloth The third linke of this chaine which is knit to the former is The loathing of sinne For as the surfet of meates though dainty and delicate will afterwards make them loathsome so he that hath had the surfet of sorrow for his sinnes will loath them though neuer so full of delight Yea it will cause a man to loath dislike himselfe for his sins and to repent in dust and ashes Iob 9. 42.6 It will make him in a mourneful manner to cry out with S. Paul Rom. 7.24 O wretched man that I am who shall deliuer me from this body of sinne It will cause him to rate himselfe and to say What a beast was I to commit these sinnes to the dishonor of God the disgrace of my profession the griefe of the godly the danger and if God bee not mercifull the damnation of my soule and body for euer Yea this godly sorrow will cause a holy indignation a holy reuenge 2. Cor. 7.11 1. Cor. 9. vlt by keeping vnder the body and bringing it into subiection And this brings in the fourth linke of this chaine which is leauing of sinne 2. Sam. 13.7 For as Amnon hating Tamar shut her out of dores so hee that loathes and hates his sinnes the sight the thought the remembraÌ„ce of them will be grieuous to him he will labour by all good meanes to expell them Poenitentia est delictorum consumptio Chrys proem in Isa For true repentance must be the consumption of sinne To what purpose doth the Physician euacuate ill humours if the Patient afterwards distemper himselfe by disdyed What shall it auaile a man to indure the lancing searching tenting of a wound if hee stay not the cure and in vaine is that repentance Hieron in Mat. 27. where the workes of darkenesse remaine Therefore as Amnon not onely put his loathed sister out but bolted the dore after her so must a man keepe out his loathed sins with the bolts of resolution and circumspection He must make a Couenant with his eyes Iob 31.1 Psal 39.2 Ier. 4.4 keepe his mouth with a bridle circumcise his heart And as Noah pitched the Ark within and without to keep out the waters
see and not perceiue When they see things oculis corporis non cordis when the eyes and eares of the body shall be open to the outward elements but be shut to â—he inward grace As when Phyâ—â—â—e workes not through obstructiâ—ns it is hurtfull to the body so whâ—n these ordinances of God preuaile not it is dangerous to the soule This made our Sauiour forth of his compassion not onely to sigh but also to entertaine an extraordinary passion euen to be angry Mark 3.5 To rest in contemplation of the outward elements onely were to be like the Anthropomorphites who resting in the letter of the Word ascribed vnto God the corporall parts of a man It were with the Capernaites to conceiue a corporall carnall eating of Christ and with little children Ioh. 6.52 to gaze vpon the guilded couer and neglect the learning in the booke This were grossely to peruert the ordinance of Almighty God who hath giuen vs these elements as a Candle to light vs not as a clowd to hinder vs from seeing receiuing Christ Though the ignorant Persian by beholding the Sunne and Moone bee brought to Idolatry yet the vnderstanding Christian must with Dauid thereby be stirred vp to adore the diuine Maiesty Ps l. 8. â— 4 and to magnifie him for his goodnesse to mankind Whâ—n Christ stoopes to our capacities for our instruction then must we send vp our faith and lift our meditations to heauen for our comfort Fâ—dem mitte mâ—â—â—â—um Aâ—g ep 3. Col. 3.1 Math. 2. as the Apostle exhorts in the third to the Colossians If you be risen with Christ seeke the things that are aboue Thus as the wise men were ledde to Christ by the starre in the East sâ— should we be guided to him by these outward signes in the Sacrament be stirred vp spiritually to feedâ— vpon his precious body and bloud represented to vs by these outward â—lements But it is not enough to obseruâ— the signes in generall we must descend to the particular consideration of them the reasons why this Sacrament should be instituted in these â—lements of bread and wine rather then in any other the consideratioâ— whereof will yeeld much matter oâ— instruction There are many of the workes of God so full of mystery that though we feare high yet we caâ—not comprehend the reason of them Wee can say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are so that it is plain and euident but why and how they are so it is not so apparant Yet are the râ—asons of this matter very obuioâ—s and euident to euâ—ry vnderstanding man Now the reasons of vsing these elements are either generall as they concerne them both or particular as they concerne them seuerally There are two especiall reasons in generall First these elements of bread and wine are most vsuall and common thorowout the Christian world and so doe fit â—he Church of Christ dispersed ouer the face of the earth Secondly Cypr. epi. 76. they are most significant to set forth our vnion both with Christ betweene our selues For as many graines are vnited in one loafe 1. Cor. 10.17 and many grapes in one cup so all the faithfull are by the Sacrament vnited each to other as members of one body all of them to Christ as to their head And herein the signes of the Sacrament haue a notable correspondence with the phrase of Scripture Iohn 6.35 Ioh. 15.1 which compares Christ to bread and to a vine And the like we see in Baptisme for the Element is very common all places generally hauing water very significant to set forth by the cleansing of our bodies by water the cleansing of our soules by the bloud of Christ Againe there are diuers reasons proper and peculiar to them seuerally First the bread is fit to set forth the strength we haue by Christ for vita panis Augâ—st and vita Christus as bread is a principall supporter of our naturall life so is Christ of our spirituall In regard of the strength of his creature Lâ—uâ—t 26 2â— it is called in Leuiticus the staffe of bread because that as the weake weary man is stayed vp by a staffe so is the fraile and feeble body by bread Yea because that bread is of especiall vse force in the nourishment and strengthening of our bodyes Mat. 6.11 we comprehend in the Lords prayer vnder the name therof whatsoeuer is necessary for the preseruation of this present life And the Psalmist likewise saith plainely Psal 104.15 He bringeth out of the earth bread that strengtheneth mans heart Vpon which words Saint Austin after his allegoricall manner of exposition applyes it to Christ saying quem panem what bread is it that he brings foorth of the earth to strengthen mans heart and then answeres Christum euen Christ Thus the bread being in especiall manner the instrument of our corporall strength was fit to set forth our spirituall strengthning by Christ And as the bread is very significant so is the wine in sundry respects One vse of wine is to quench the thirst and so it sets forth the quenching of our spirituall thirst by the bloud of Christ for his bloud â— drinke indeede Ioh. 6.55 Indâ—ed it is in â—â—â—encâ—â—ing the thirst of the soulâ— as â—â—â—nâ— is in quenching the thirst of â—hâ— bodie And thâ—râ—forâ— thâ— Prâ—pâ—â—t Isaiah proclaimâ—th to the wâ—rld tâ—â—â— comfâ—râ— Iâ—â— 55.1 Hoe euery one that thirstâ—th come you to thâ— wâ—ters and you thâ—t hâ—ue no money came aâ—â— buy wine and mâ—ke wiâ—hout â—â—â—e anâ— wâ—â—hâ—ut 〈◊〉 So that he whoâ—â— souâ—â— paâ—eâ—◠〈◊〉 thirstâ—th after Christ 〈◊〉 the Hart after the riuers of waâ—ers â—â—ceâ—ueth from him that water of 〈◊〉 which neuer suffers h m to thirst againe Ioh. 4.14 A second property of wine is to refresh and râ—uiuâ— a weary man by expelling cold and crude humors in regard whereof S. Paul exhoâ—ts Timothy who in respect of his age and calling vtterly abstaining from â—iâ—â— 1. Tim. 5. â—â— â—ad hurt his stomackâ— by crudities and other infirmitieâ— to drinke a little wine And what more fit to set forth the refreshing and reuiuing of â—â—r â—enummed soules by the bloud of Christ â—phes 2.5 Through whom being dead in our trespasses we are quickened Thus whilest Christ â—esus the Sun of righteousnesse stâ—nâ—s vpon our cold and frozen hearts he expels the cold vapors of sinne and quickens vs to the actiâ—ns of sanctification A third property of wine which followeth by way of consequence vpon the former is to cheare and comfort the heauy hâ—art by reuiuing and releeuing the â—ulled and decayed spirits â—o saith the Psalmist Psal 104.15 that wine maketh â—lâ—d the heart of man therefore the Wiseman exhorts Pro. 31 6. Giue wine to them that haue griefe of heart And it hath beene obserued forth of the ancient Rabbins Beza de pass D. â—it â—o 28. that it
to Iudas Ioh. 13.26 For that soppe was at a second course which they vsed to haue after the Passeouer before the Supper of the Lord. As may appeare page 205. This confounding of the elements takes much away from their seuerall significations As in the time of the Law the sacrifices were so killed and offered that the bloud was distinctly shedde by it selfe so our Sauiour in the institution of the Supper doth take consecrate and giue the bread and wine seuerally and fitly because the Sacrament doth represent Christs passion Ro. 5.7.9 wherein the shedding of his bloud is noted as a distinct thing The Schoolemen doe vrge very iustly the consecrating of wine by it selfe because it did flow apart from the body of Christ at his passion and if it be necessary in the act of Consecration why not also of administration Againe forasmuch as the bread and wine doe remaine distinct substances from the body and bloud of Christ the Romish adoration grounded on a vaine supposition of Christs locall presence is no lesse then odious idolatry whilest that is giuen to the creature Rom. 1.25 which is due onely to the Creator who is God blessed for euer Againe the matter of the Sacrament may be a motiue to vnity It should be our vinculum pacis the bond of Peace or glutinum charitatis the cement of Charity as Barnarâ— calls it Bern septuagâ—sâ—ser 1. That as many graines arâ— vnited in one loafe and many grape in one cup so our hearts and soules should be ioyned in one according to the Apostles speech 1. Cor. 10. 1. Cor. 10.17 For wee that are many are one boar because we are made partakers of â—â—e bread St. Paul exhorts the Ephesians Ep. 4 3-6 to keepe the vnity of Spirit in the bond of peace because There is onâ— Lord one Faith one Baptisme onâ— God and Father of all So let vs coâ—sider my brethren that we weâ—â—â— one liuery serue one Master haue one God to our Father one Churcâ— to our Mother wee feed and feastâ— one table Oh how well then doth this vnity accâ—â—d with that we prâ—fesse to be That wee may b◠〈◊〉 those wâ—rthy Christians who were as it were one soule in many â—â—diâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—t 〈…〉 Our Sauiour Christ makes this vnitâ— of affections a 〈◊〉 an espâ—ciall badgâ— of his â—â—â—lowers Ioh. 13.35 saying Bâ— this shall all mâ—â— know that you are my Disciples if you loue one another Were it onely our generall profession the same were suâ—ficient to moue vs to vnity for we acknowledge our selues members of one body but adde hereunto the mutuall participation of Diuine graces and Gods sacred ordinances amongst others the comfort of the blessed Sacrament and the same must needes be a singular bond of vnity peace and amity Lastly from this significant relation of the visible signe with the inuisible grace there riseth a meditation of singular comfort For Christ is our bread our wine he is our strength our refreshing our cure our comfort If we consider our own estate condition we shall find what neâ—de we haue of Christ Faciles sumus ad se lucendum debiles ad operandum Bern. frâ—giles ad resistendum We are easily seduced a lesse baite then the fruit of Paradise will intice vs a wâ—aâ—â—r enemy then the subtill serpent can seduce vs. Gen. 3.1 We are feeble in doing the Lâ—rds wi l hauing many incumbrances withour our owne infirmities withiâ— being of our selues not aâ—le so muâ—h as to thinke a good thought 2. Cor. 3.5 We are fraile in resisting the temptations of the Deuill For the case stands betweene him and vs 1. Sa. 17.33 as Saul said of Dauid and Goliah Thou aâ—t but a child anâ—â—he is a man of warre from his youth Yâ—t behold Luk. 11.22 here is a stronger man that ouercomes him takes from him his armour and deuides the spoyle Neither doth Christ retaine this strength to himselfe onely but communicates it in some measure vnto his seruants so that they are able to doe all things through the helpe of Christ that strengthens them Our soules doe receiue deadly wounds in our spirituall combats Phil. 4.13 but behold bere is a gracious Physician that applyes both the mundifying wine and mollifying oyle of his mercy and by his word is able to cure euery one that lyes at this poole of Bethesda Whose spirit is not sometimes deiected with the terrors of sinne What tender heart is not sometimes ready to cry out with these mournefull Conuerts Men and brethren what shall we doe Act. 2.37 But loe here is a blessed Comforter who bindes vp the broken heart Luk. 4.18 speakes peace to the wounded soule and giueth ioy vnspeakeable and glorious In a word 1. Pet. 1.8 all sufficiency of Grace is to be had in Christ Amb. de virgin lib. 3. Omnia Christus est nobis saith St. Ambrose Christ is to vs whatsoeuer our hearts can desire Are our soules wounded with sinne behold he is our Physician If we be loaden with iniquity hee hath taken the burthen vpon him hee is made our Righteousnesse If we be weake and feeble he is our strength If we feare death he is our life if we desire to come to heauen he is our way if we would be free from darkenesse hee is our light if wee be thirsty hee is the fountaine of liuing water if wee be hungry he is our meat Gustate igitur videte quà m suauis est Dominus Psa 34.8 O come and taste and see then how sweet the Lord is Blessed are they that put their trust in him THE THIRD Sermon The Inuisible Matter of the Sacrament 1. COR. 11.25 After the same manner hee tooke the cup c. YOV haue heard of the visible matter of the Sacrament which leades vs as it were by the hand to take notice of the inuisible which is the body and bloud of Christ and this is full of comfort For by how much the body is more excellent then the shadow by so much doth this heauenly substance excell the earthly When we say that the body and bloud of Christ is the inuisible matter of the Sacrament we comprehend vnder them whole Christ both soule and body with all his diuine Graces and Merits Yea the Diuinity also in respect of efficacy yet because the humane nature of Christ is as it were the Conduit pipe by which the Diuinity doth conuey grace to vs therefore we mention onely the receiuing of that in the Eucharist But the truth is that whole Christ both God and man is made ours by the worthy participation of this Sacrament The elements and author of saluation are both receiued at one instant if the heart and hand of the receiuer doe their mutuall offices as the Minister giues the visible signe so the Spirit of God imparts the inuisible Grace As Iohn Baptist said when he
communicate with the Church thou art not fit to supplicace the Lord. Num. 9.7 We reade in the booke of Numbers that it troubled cerâ—aine men to be disabled for celebrating the Passâ—ouer and so should it grieue a good Christian heart to be any way hindred from receiuing the Communion If our spirituall wants were as sensible as our corporall we could not chuse but hunger thirst after the Sacrament but as bad humors in the body doe kill the appetite though the meate be dainty so our inward corruptions doe make flatte our affection to this food though it be heauenly It is dangerous for a healthfull man to forsake his food and for a sicke man to refuse his physike Behold the Sacrament is both food and physike to the soule it is foode to the strong physike to the weake what assurance can there be of the spirituall life and health to him that refuseth it But alas for pitty how many are there who neglect this blessed meanes of life and health so doe sin against their owne soules Remember the doome of those excusers in the Gospell I say vnto you Luk. 14.24 that none of those men which were bidden shall taste of my Supper Againe seeing that Iesus Christ is the especiall matter of this Sacrament those are very worthy of reproofe who profane and abuse it The more sacred and precious the ordinance the more odious and pernicious is the abuse and prophanation thereof Procul ô procul este profani The Papists doe charge vs with dishonouring of the Sacrament but if any Profâ—ssor of the Gospel can be shewed to haue so profaned it as diuers Papists yea some among the Popes haue done let him beare the exâ—remest degree of reproach that can be cast vpon him What more ordinary with them then to make it a bond of secresie for shedding of bloud and a mystery of iniquity to confirme them in their cruell and trecherous designes so was I argâ— confirmed who made assault vpon the Prince of Orange as appeareth in the printed discourse touching that businesse So were diuers confirmed and câ—mbined in that late horrid and hellish Gunpowder treason as appeareth by diuers voluntary confessions depositions What greater dishonor could be offered to our Sauiour or what viler profanation to the Sacrament then to abuse such a sacred ordinance to sauage and barbarous designes Yea some of them haue not stucke to make that a meanes for poysoning the body which Christ ordained for the preseruation of the soule As Platina writes of Henry the Emperour Platina in vita Clâ—mens 5. And who doubts but his Holinesss had a finger in it that he was poysoned by a Monke in receiuing the Eucharist Yea that which would make a man almost amazed to consider and tremble to write Cardinall Benno reports of Pope Gregâ—ry the seuenth called Hildebrand he might be wâ—ll called a brand of hell that hee dâ—manding of the Eucharist resolution of diuers questions as the Gentiles were wont to doe of their Idoles and receiuing no answer cast the Eucharist into the fire Oh horrible profanenesse of a vile wretch Les vies des Papes Rom. worthy as the hiâ—torian saith himselfe to haue beene â—ast into the fire Others there are who albeit they come not to that height of impudency and impiety yet doe they offend in comming to the Sacrament carelesly and receiuing it vnworthily Men that celebrate the Sacrament as those did their sacrifices in the first of Esay Esa 1.15 hauing their hands full of bloud and their hearts full of malice As those sacrifices were an abomination to the Lord so are these Sacraments Our Sauiour said It is not fit to put new wine into old vessels and I may say It is not fit to put holy wine into lothsome vessels How many alas are there who profane and pollute these mysteries by bringing with them profane soules Tit. 1.15 For to them that are defiled and vnbeleeuing nothing is pure their hearts are like filthy caskes which marre all that is put into them Wee know the fearefull estate of him who came without a wedding garment Mat 22. when he was questioned Friend how camest thou in hither hee was striken speechlesse and hauing no word of defence being bound hand and foot was cast into vtter darknesse And this should terrifie all those who come to the Sacrament without these ornaments of grace which should make them gracious in the sight of Christ Ge. 41.14 and fit to be entertained at his table When Ioseph came before Pharaoh as we read in Genesis he changed his garments and haued himselfe so it is our duty when we come into so great a presence to be partakers of such a holy ordinance Iob 9.31 to put off the clothes of our corruptions which defile vs and to shaue off the locks of vanities which disgrace vs. I may say therefore to euery approching Communicant in Saint Iames his words Iam. 4 8. Cleanse your hands you sinners and purge your hearts you double minded and then draw neere to the Lord. And your hearts must answâ—re with Dauid Psa 29.6 I will wash my hands in innocency and so will I come to thine Altar O Lord. Againe seeing Christ Iesus is truly offred and exhibited in the Sacrament the consideration thereof should stirre vs vp with an earnest desire to be partakers of it It is saâ—d in the Psalme Psa 78.25 They did eate the bread of Angels which was a great prerogatiue Cypr. de Coena Domini and Cyprian calls this Panem Angelorum the bread of Angels I may here make a fit exposition of Samsons riddle Out of the eateâ— came meate Iudg. 14.14 and out of the strong came sweetnesse For out of the dead Lyoâ— of the Tribe of Iuda there comes to vs in the blessed Sacrament mosâ— sweet vnspeakeable comfort Here is sanguis pretiosior balsamo Bern. de Coena Domini that bloud which for the cure and comfort of the soule is more precious theâ— Balme This is called by the ancient Fathers our Viaticum and fitly for as the Israelites in their passage to Canaan had Manna Sap. 16. which yeelded omne delectamentum all delightfull tastes So whilst wee passe this our pilgrimage wee haue the blesâ—ed Sacrament which yeelds most heauenly delectation Here is that King in the Gospell which inuites his guests saying Behold I haue prepared my dinner Mat. 22.4 my oxen and my fatlings are killed and all things are ready For here is whatsoeuer good the soule of man can desire Here the Spirit and the Spouse doe cast to euery man to come and take of the waters of life freely Reu. 22.17 Other meates and drinkes may suspend they cannot quench hunger and thirst but he that comes to Christ feeds vpon him Ioh. 6.35 shall neuer hunger or thirst any more Therefore my brethren I must say to you as the Angell
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
bee spilt then offer the bloud of Christ to a profane receiuer Againe 2. Seeing the vnworthy receiuing is so dangerous the same may stand vp like the Angell with the flaming sword Gen. 3.24 to keepe Adam from eating of the tree of life It may cause euery one to tremble who offers to come to the Table of the Lord with vnwasht hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Illoâ—a Consci Cyprian I meane with a foule conscience Those that come with hearts full of profanenes heads full of vngodly imaginations and hands defiled with wicked actions how vnworthy are they to be admitted to this blessed Banquet As Iehu said to Iehoram 2. Reg. 9. What hast thou to doe with peace so I may say What haue these to do with the SacrameÌ„t Indeed the Sacrament is a robe to couer the penitent sinner but not a cloake to a wicked profaner of it to such a one it is like the forbidden fruit of Paradise Genes 3. the bane of the eater and like a faire bait swallowed with a deadly hooke the death of the receiuer Who being guilty would drinke of that cursed water Num. 5.22 which made the thigh to rot and belly to swell And who being guilty of grosse sinnes will dare without repentance to take that Sacrament which shall make him guilty of the body and bloud of Christ and become an occasion of his condemnation Who doth not condemne and condole the Iewes for that fearefull execration His bloud be vpon vs and our children Behold hee that receiues vnworthily the bloud of Christ is vpon him to his vtter destruction It is a pittifull thing when that curse befalls any Psal 69.22 Let their Table bee made a snare But that this holy Table should be made a snare to a Christian soule 't is very lamentable Reu. 1.7 It is said in the first of the Reuelation That euery eye shall see him euen them that haue pierced him Not onely Iudas that betrayed him Pilate that condemned him and the Souldiers that crucified him must appeare before him and come to their arraignment but also euery one who by vnworthy receiuing hath made himselfe guilty of the body and bloud of Christ must receiue his fearefull doome Mat. 26.24 Our Sauiour said of Iudas It had beene good for him if hee had neuer beene borne and I may say of such It had beene better for them that they had neuer beene partakers of the holy Sacrament for alas they haue eaten and drunken their owne damnation better had it beene for such to haue eaten some venemous thing or to haue drunke some deadly poyson for that had onely beene the death of the body but they by eating and drinking the Sacrament vnworthily haue damned and destroyed both soule body for euer Lastly this danger may admonish euery Christian to endeuour with all care and diligence to come worthily to the Sacrament Aug. ep 118. For as Manna was to euery mans taste according to his will so is the Sacrament to euery one according to his worthinesse Alas it will not bee enough to say to our Sauiour with them in the Gospell Luk. 13.26 VVe haue eaten drunke in thy company wee haue beene admitted to thy Table But wee must see that we come thither as we should For as the body abounding with euill humors the corporall food doth rather hurt then nourish it Chrys de prodit Iudae So the soule being fraught with vices this heauenly food doth rather kill then comfort it People will bee vnwilling that men should see them come to the Lords Table with foule hands and should they not be more carefull that God do not see them come with foule hearts A man would be loth to let a spake of fire all into a chest that hath rich costly clothes in it so should euery one bee loth that any sparke of corruption should enter into his heart when he is to receiue the body bloud of Christ The Communicants Ambr. de fac li. 5. cap. 3. as St. Ambrose saith must be familia candidata For as none vncircumcised was admitted to the Passeouer Exo. 12.44 so none of vncircumcised hearts should be partakers of the Lords Supper Augustin Hee must be of the body of Christ that eates the body of Christ Adam in his state of integrity had free liberty to take taste of all the trees of the Garden one onely excepted but after his transgression hee was iustly restrained So doth the Lord Iesus admit vs to his Table if we come worthily otherwise wee are no welcome guests vnto him Therefore as it was said to Moses Exod. 3.5 Put off the shooes for the place where thou standest is holy ground So let vs put off the shooes of our corruptions and then we may with comfort approach vnto the Table of the Lord. But here it may be iustly questioned Can any one be worthy of the Sacrament it being of such excellencie as hath beene shewed For answere whereunto we must consider that there is a two-fold worthinesse the one in act the other in acceptation The worthinesse in Act requires a proportionable correspondence betweene the Sacrament and the Communicant But this worthinesse I hope no man is so ignorant to hold so impudent to plead For as Origen saith euery one must say with the Centurion in this case Lord Origen hom 8 in diuers Mat 8.8 I am not worthy that thou shouldest come vnder my roofe And we doe truely acknowledge that wee are not worthy to gather vp the crums vnder the Lords Table In the CoÌ„munion booke The worthinesse in acceptation is when God in mercy without desert on our behalfe doth count vs worthy as it is in the 21. of Luke Luk. 21.35 Pray that you may be counted worthy to escape all these things And this must be our worthinesse when vvee come to the Table of the Lord. Now this gracious acceptation of Almighty GOD though it doe not challenge an absolute worthinesse yet doth it require a certaine fitnesse which in some degree we call a worthinesse And so also the word imports For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some-times signifieth meet or fit Rom. 16.2 1. Cor. 16.4 Col. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as meate is though it be dâ—gnum in the vulgar Latin 2. Thes 1.3 Bellar. de Euchar l 4 c. 18 as we fitly translate it in diuers places Yea the Rhemists though they make themselues slaues to the vulgar Latine yet in the second Epistle to the Thessalonians they haue so translated it Now what it is that makes a man fit or vnfit is duly to be considered Bellarmine labours to proue that no man is fit for the Sacrament but he onely who is free from the trouble or touch of conscience for any mortall sinne So that hee will haue onely those that are whole to come to the
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.