sprinckled in our hearts from an euill conscience Here is a Sacrament more excellent theÌ„ the passeouer here is bread more holye then that Shew-bread heere are the tokens of Gods presence more glorious theÌ„ the Arke heere the Lord commeth downe and saluation vnder his winges not to sound by Angelâ— the precepts of his lawe on Sinâ—i but to seale vp by his Spirit the promises of his Gospell to the inhabitants of Sion shall we then presume to come to this holye Table without sanctification Or if wee will may we not looke assuredly for iudgement The Corinthians were stricken with death and sundrie diseases because they discerned not the Lordes bodye and which is most fearfull of all he that came to the marriage wanting his wedding Garment was hee not taken from the banquet Table and cast into the place of vtter darknes and shall wee looke to escape the like iudgement if wee fall into the like contempt of God Prepare thy selfe oh Israel to meet thy God let vs search and trye our waies let vs lift vp our hands with our hearts vnto God in the heauens If wee bee this day come to the Lord with all our heart let vs put away our strange Gods which are our sinnes from among vs let vs with Iosephs Brethren make ready our presents sith wee haue no better thing then our heart leâ— vs â—acrifice our hearts to the Lord that in the best estate that posâ—ible we can get it for the Lord our God is a greate King Cursed is he that hath a male in his Flock â—nd voweth and sacrificeth a corrupt thing to the Lord. Beware therefore wee offer not that which is lamâ— and torne to the Lordâ— a diuided heart a â—alting heart betweene two an vnpenitent heart is neither a meete Sacrifice to offer vnto the Lord nor a meete vessell wherein to receiue thâ—t holye thing which heere the Lord offers vnto thee The Apostle saieth that the breaking of this breade is the Communion of the bodye of Iesus Sith Christ is that holy thing which heere is communicated take heede how we make readye the heart wherein to receaue him Ioseph of Arimâ—thea and the rest of those goly ones who tooke downe Iesus from the Crosse wrapped his deade bodye in pure and fine linnen what shall wee then doe with the liuing bodye of Iesus shall not wee receiue it into pure fine and well prepared hearts No man sayes our Sauiour puts new Wine into old Vâ—ssels far lesse wil any man put the ordinâ—râ— food of his body into vnclean vnseasoned and vnsauerie vessels but least â— of all should men presume with vnholy hearts and handes to meddle with things saccred and hâ—auenly Here is new wine indeede let vs not put it into old vessels Heere is heauenly Manna let vs not receaue it with earthlye hearts Any man that is in Christ should become a new creature If we be these blessed ones who are called to the participation of the Lambes supper then shall it be graunted to vs to bee arayed with pure fine linnen and shining which is the righteousnesse of the Saints The Lord vouchsafe this grace vpon vs that sith hee hath made vs partakers of the heauenly vocation and caâ—led vs to the marriage of his Sonne that wee receiue not so excellent a grace in vaine but it may be vnto vs his seruants according to his word And now before wee enter to speake of this tryall least the tender consciences of the Godlye by reason of that which I haue spoken should be discouraged and cast downe with the sence of their owne vnworthinesse which at all times is great in their eyes but greatest when by tryal they looke most narrowlie vnto themselues We haue therefore to consider that there bee two sortes of tryals One whereby a thing perfect is tryed in such sort that it is not made better but found to bee that which it is and with this kinde of tryâ—ll man is saide to trie the Lord and his word so speakes the Lord by Malachie Proue me try me now if I will not poure you ouâ—â— blessing without measure By this tryall if a man fall too to trye the Lord hee shall finde him such as hee is true constant and faithfull to performe that which he hath spoken or if againe man will enter and trie the word of the Lord hee shall finde that the lawe of the Lord is perfect no drosse in it but like siluer fined seauen times in the fire There is againe another tryall whereby thinges imperfect are so tried that they are made better and at the length perfected and hereby God tries man for so hee speakes by the same Malachie The Lord wil fine the sonnes of Leui and purifie them as gold and siluer that they bring offerings to him in righteousnesse And with this triall also man tries himselfe searching out his iniquities that he may forsake them and this triall tendes indeed to a perfection at the last but stands rather in a finding out and forsaking of our imperfections then in any present perfection And of this tryall the Apostle meanes heere so that this precept dooth commaund vs to search out our iniquities to depart froÌ„ them but doth no way import that we should not communicate at this Table because that new tryall discouers to vs new transgressions for we come not heâ—e as men without sin but as poore and miserable sinners seeking the Sauiour of the world knowing that hee came not to call the righteous but sinners vnto repentance Thou then who after examination shalt finde the selfe a miserable and yet a penitent sinner say not with Peter Lord depart from me for I am a sinfull man but so much the rather goe to him and crie with Dauid Haue mercy on mee O God and according to the multitude of thy coÌ„passions put away mine iniquâ—tiâ—s for it is a true saying Christ came into the world to saue sinners Stay not thou therfore backe from him because â—hou art sinfull onelye trie if thou bee wearie of thy sinnes for we are sure that a sin discouered by tryall and cast out by repentance will neuer condemne vs Wash you saith the Lord make you câ—â—an take away the euilâ— of your workes from before my eies and then though your sinnâ—s were as crimson they shall be made whiâ—e as snowe though they were red likâ— Svaâ—â—â— they shall be as VVool. Omne quod ipse mimihi non imputare aecrâ—uerit Sâ—c est quasi â—on fuerit euerie sin saieth the ancient which God hath concluded not to impute vnto me is as if it had neuer beene If therefore in thy conscience thou feele thy sins an heaâ—y burden vnto thee vnder the which thou sighâ—st gronest and wherof thou earnestly desirâ—st to be releâ—ued crying with that holy Apostle O miserable man who shall deliuer me from â—his boâ—â—e of sinne
shal we carry no reuerence to our immortall husbaÌ„d the Lord Iesus shall we take no paines to purifie our heart that we may be presented as a chaste spouse vnto him Let vs not deceiue our selues except we forsake our fathers house our own people y â— is except we be deuorced from our old sins wherin we were born brought vp it is not possible that the king shal haue â—leasure in our beauâ—ie Let vs call our deeds to examination before the tribunall of our coÌ„science let vs cast out the Canaanites not pitty theÌ„ that the peace of God may dwel with vs let vs deliuer Barrabas to be crucified y â— christ Iesus may liue in vs why shall these Serpents I meane our crooked affections be nourished any longer in our bosome which liue vpon our blood cannot liue except we die Oh that wee could make this day a day of new diuision betweene vs and our old sinnes Neither must we here thinke it enough to fight against our sins but we must euery one of our selues make a particular inquisition of these domestique sins and predominate euil affectioÌ„s y t hath moste of all oppressed vs for there is none of vs al but we haue in vs our own Idol wherunto many times we doe seruice to the great offence of God And albeit this narrow tryall of our sins shall discouer to vs a wonderful discordance between our nature and the most holy law of the Lord yet let vs not be discouraged considering that wee are best in the eyes of God wheÌ„ we are worst in our own eies most acceptable to him when we are moste displeased with our selues The Lord was mooued euen with Achab his temporall humiliation seest thou not said he to Eliah how Achab is humbled before me because he submiteth himself before mee I will not bring that euill which thou hast spoken in his daies and will not then the Lord much more be mooued with the true humiliation of his owne Seruants No doubt if we cast downe our selues before the Lord hee shall lift vs vp if we humble ourselues he shall exalt vs. If we iudge of ourselues wee shall not be iudged of the Lorde for the Lord is neare to them that are contrite and will saue such as are afflicted in spirit But if we come before the Lord in the presumption of our minds not touched with the sence of our sins then shal he execute that feareful threatning vpoÌ„ vs I will enter into iudgement with thee because thou sayest I haue not sinned though thou wert high exalted like the Caedars of Bebanon the Oakes of Bashan proud and hautie in thy conceit the Lord shall abase thee and bring thee lowe for he is the Lord that resisteth the proud and giueth grace to the humble The other point of our tryall and preparation stands in putting on that three fold Christian disposition that towards our God we be holy and heauenly minded towards our neighbour louing righteous and mercifull and as concerning our selues that we be sober and lowelie for so the grace of God which hath appeared teacheth vs that we shold deny vngodlinesse and worldly lusts and should liâ—e godly righteously and soberlie in this present world This is our wedding Garment euen that pure fine and shining linnen which is the righteâ—usnesse of the Saints A garmment not partiecoloured like Iosephs but compact ofmanie vertues and graces of Christ Iesus These be his badges and cognisances wherby we are knowne to be his the putting on of these is the putting on of Christ for his grace translateth vs out of nature and transformeth vs into his image by his owne spirit And first as concerning our disposition towards God it should not onely bee holy as I haue saide but also heauenly for since we call him our Father which is in heauen we must see what heauenly disposition we haue to goe after him and whether we be weary of our absence from the Lord like Dauid wearie of his dwelling in the Tents of Kedar and desire with the Apostle to remoue out of the body that wee may dwell with the Lord for here is not the place of our rest The best of our life vpon earth except it be the little taste of that hid Manna where with the Lord now and then comforteth our soules in this barreÌ„ wildernesse it is but like the life of that forlorne sonne who hauing banished himselfe from his fathers house was driuen to fill his belly with the huskes that was giuen to the Swine and often times could not get them We haue experience enough of the vanitie of worldlie comforts wherein there is no contentment would to God we could also learne with that prodigall sonne to bethinke our selues and conclude to make home againe to our faâ—hers house Iâ— whose face â—s the fulnesse of â—oy surely the least of them that dwelles in our fathers house hath bread enough they are filled with the â—atnesse of his house and receiue drink out of the riuers of his pleasures what pleasure then should it be to vs to liue here in this strange land where our soules are almost dead for hunger There is no greater thankefulnesse that man can shew to the Lord then to declare in his affection that he cannot liue without the Lord nor rest content so long as he is absent from him The Lord in the worke of creation neuer rested till he had made man and man can doe no lesse of dutie then passing by all Gods creatures to resolue with himselfe I will neuer rest till I enioy the Lord. The soule of man should be like that Doue of Noah which being sent forth from the arke found no rest to the sole of her foote vntill she returned againe to him that sent her and indeed without the Lord where can we rest Goe thy way with Salomon and proue all the goodnesse of the children ofmen which they enioy vnder the Sunne thou shalt find it is but vanitie and vexation of Spirit whatsoeuer man cleaueth to beside Iehouah the true subsisting Lord it is but a lying vanitie which hath not in it that substance and certaintie which man imagineth yea maÌ„ without God in his best estate is altogether vanitie his wisest actions are but a disquieting of himseâ—fe in vaine It is a godlie saying of Augustâ—ne which the word of God and experieÌ„ce taught him Fecistâ— nos domine ad te et semperinquietum est cor nostruÌ„ donâ—â— requiescat in te thou madest vs o lord vnto thy selfe and our heart is euer vnquiet till it rest in thee The wicked who are strangers from the wombe pretend in their countenanâ—e what they wil yet euen in laughter their heart is sade for there is no ioy nor peace to the wicked saieth my God their heart is moued as the trees of the Forrest
to his father for vs he hath left behinde him in his laste will his peace for our portion he hath giuen vs his spirit for a comforter his word for a warner and this sacrament for a spirituall foode vntil his second coming againe No marueile his spouse in the Canticle praised his loue to be far aboue the loue of women for though in some of theÌ„ y e strength natural of affection be so great that it makes them indure the painful bearing bringing vp of their children with the milke of their brests yet what is that comparable to this nothing indeed Such a loue as here our Sauiour hath discouered towards vs is not to be fouÌ„d againe in the world for whereas Mothers saieth Câ—risostome either commit their children to Nurses or else brings them vp vpon the milke of their owne breasts Iesus Christ feedes vs not with the milke of another but with his owne flesh and his owne blood Necessitie sometime hath compelled the Mother to eate her owne Children but wee neuer reade that compassion hath mooued the Mother to giue her owne flesh to preserue her Children that they should not die in famine But our Lord Iesus is that kinde Pelican that sendeth out his owne blood to nourish his young and all this hath our Lord Iesus done not grudgingly but willingly prouoked hereunto by that feruent loue hee bare to the glorie of God his Father and to our saluation Which shall yet appeare more euidently out of his owne comfortable saying to his Disciples I haue greatly desired to eate this Passouâ—â— with you O word full of consolation sundrie Passeouers had he eaten before with them but he protesteth this was his desired Passeouer See ye not heere his vnquenchable loue he knew it was the last hee was to eate vpon the earth he knew he was to drinke no more with them of the fruite of the vine till it was fulfilled in his Fathers kingdome Hee knew that the same night they wold betray him and that after Supper a bitter cup of passion was abiding for him yet his loue ouercame all these impediments and made him thinke long to eate of this Passeouer And which is much more before euer he gaue himselfe to be crucified for vs on the Crosse he prouided this Sacrament as a means of the communication of himselfe vnto vs thereby assuring vs that his subsequent passion should not defraude vs but rather affoord vnto vs and make ready for vs that righteousnesse and life by Christ purchased on the Crosse and communicate in his holye table to them who are his In the one he was prepared made ready as the onely foode of our soules to eternall life in the other he is applyed communicated giuen vnto vs both of these necessarily behoued to bee done for the worke of our saluation Sicut enim ad potandum vinum venire neâ—â— potest nisi botrus calcetur ante et prematur sic nos sanguinem Christi bibere non potuimus nisi Christus prius fuisset calcatus et prâ—ssus It was a great loue which made our Sauiour content that his blood shold bee shed out on the crosse so should be made both a ransome a conuenient foode for vs for the father sent him Quasi saccuÌ„plenuÌ„ misericordia in passione coÌ„scindenduÌ„ vt effundatur quod in eo latet pretium nostruÌ„ So is this also a new declaration of his loue that before his body was brokeÌ„ his blood was shed he first ordeyned the meanes whereby it should be communicated vnto vs. These and many more spirituall meditations should be vnto vs as the breathings of the mouth of God to kindle in our soules that little sparke of the loue of God which alasse for fault of entertainmeÌ„t is almost ouer-gone extinguished with the ashes of our corruptioÌ„ for seeing our Sauiour loÌ„ged to eat with vs shal not we long to eat with him he greatly desired to giue himselfto vs in this table for vs on the crosse shall not we earnestly desire to receiue him hee knew it was the last he shold eat vpoÌ„ earth that after it heauy sufferings abode him we know that our banquetting here is the baÌ„quet that shal be accoÌ„plished in heauen it is begun here it shal not end here CoÌ„fortable is y e word of our sauiour it shall be fulfilled in my kingdoÌ„â— wil not we then ioyfully begin this banquet shal we be so foolish as to wait vpoÌ„ lying vanities forsake our owne mercies shal we turne our back vpon y e fountaine of liuing waters and dig to our selues Cisterns y t can hold no water crtainâ—ly our darkene is grosser theÌ„ the darkenesse of Egipt and our hearts harder then the Adamant except this burning loue of the Lord Iesus rauish vpward our hearts after him The spouse in the Canticle professeth she was sicke of the loue of her glorious husband the Lord Iesus but alasse we are not touched with the like loue we feele not the smell of his oyntments and therefore with the rest of the Virgins we runne not after him Eliah touched Elisha with his Mantle and therwithall the Lord ioyned his inward calling suddenly Elisha left his plough of Oxen of a husbaÌ„dmaÌ„ became a prophet Now the lord cals vpon vs by his word sacrameÌ„t Let vs also pray that the Lord wold shed abroad in our hearts by his holy spirit the sence of that loue of God then should we neglecting all things runne after the Lord seeking onely to inioy him The men of this world maruell to beholde the suddaine change of life which is made in the children of God by his effectuall calling they maruell to see them running so feruently after Christ seeking him by continuance in prayer by hearing of his word by participation of his Sacrament and that with such an insatiable desire that in this life they can neuer be satisfied with hearing reading praying and communicating but if the Lord should in like manner touch their hearts and let them feele the power of an inward calling then would they marueile no more farre lesse disdaine yea they would make haste and ioyne themselues to the company of the godly And Saul also shold become amoÌ„gst the Prophets The womaÌ„ who had liued before a licentious life would now change it with Marie Magdalen she had beene a greate sinner in the Citie but became an example of repentance to all the sinners in the Citie she prostrates no more her body to her carnall Louers but falles downe at the feete of Christ to craue his mercie in steed of her wanton lookes her eies poure out teares her beautifull hayre which before shee set out as a proclaimer of her luste now shee pulleth downe to wash the feet of Christ. Thus all the former meanes of her sin she maketh new witnesses of her repentance the man
in like manner who had sate al his daies with Mathew at the receipt of custome that is who had liued in y e sinful trade of vnlawful gaine wold now in like manner forsake it but where the Lord by effectuall calling works not in the heart an earnest loue of God no maruaile they lie stil in the graue of their sins rise not to walk after the Lord. We are therfore so much the more to vse all the ordinary meanes which may entertain in vs y â— little spark of the loue of god til it grow vp vnto a great flame for the farther vnion coniunction of our soules with Iesus Christ and this for our dispositioÌ„ towards God As concerning our Christian disposition to our neighbour it is vsuall to the spirit of God to comprise it vnder loue Our Sauiour saith that loue is the cognisance of his Disciples the Apostle calleth it the band of perfection and fulfilling of the law no maruell for loue speaketh with the tongue of euerie vertue All the sundrie precepts we are commanded to doe vnto our neighbour are summarily comprehended vnder this one Loue one another As this sacrament sealeth vp the coÌ„munion of the members with the head so it seales vp the communion of the members amongst themselues for this bread whereof we eate is of many graines of wheat made vp into one bread the wine is the iuice of many berries collected vnited into one to teach vs that all the communicaÌ„ts at this holy table how many soeuer they be ought to agree together in one like meÌ„bers of one body as hauing one Father one faith one Baptisme one inheritance as Brethren quickned al by one the selfe same spirit which is not to bee found againe in all the world except in this excellent brother-hood as we cannot be ioyned to the heade without faith so can we not be knit to the member without loue Stones and timber cannot make vp a building till they be ioyned and sundry peeces of mettall cannot bee melted in one worke without fire no more can ChristiaÌ„s be vnited in one mistycall body without loue and therefore our Sauiour at the celebration of this Sacrament recommended louâ— to his Disciples by a new commaundement which he so called because it should neuer wax olde yea so much doth he account of it that he will accept no seruice wee owe to himselfe without that duety of loue we owe to our bretheren If thou bring thy gift to the Altar there remembrest that thy brother hath ought against thee leaue thy offering goe thy way and â—â—rst be reconciled to thy Brother then come and offer thy gift of this it is euident that without loue to our brethren wee can doe no acceptable seruice to the Lord. In this therfore let vs trie and examine our selues what compassion finde we in our hearts toward our brethren what willingnesse to do them the good we can what loue to beare one anothers burden what readinessâ— to forgiue when wee are offended what humblenesse of minde to aske them forgiuenesse against whome we haue sinned practising these precepts While ye haue time to doe good to all men And againe for beare one another forgiue one another euen as God for Christs sake foâ—gaue you The Maiestie of God suppose first offended did firsâ— seek man to be reconciled with him and shall man that hath offended thinke euill to seeke his brother to be reconciled with him but alasâ—e are thesâ— fruites of godlinesse now to be found amongst men it thou seeke them thou shalt finde th em as the Sommer gatherings or as the grapes of a vintage cut downe though thy soule desire to eat the fruiâ— thereof thou shalt not find it for the good man is perished out of the earth such as are Christians by name they liue like Iewes and the Samaritans of whome it is written that they might not conuerse together to forbeare and forgiue one another to them are precepts of an vncouth language which they vnderstand not as a sparckle of fire easily kindles a heape of powder so a smal offence remooueth all their affections they are not slowe vnto wrath like the Lord and farre lesse like him in readinesse to forgiue As men saith Lactantius are mortall so should their anger be mortall our Sauiour saith the sunne should not go down vpoÌ„ our wrath the Apostle coÌ„maunds vs to be children concerning anger maliciousnesse who as they doe not deepely conceiue it so they do not long reteine it but are shortly familiar with them with whome they were a little before offended but as it was doubted of Sylla Syllane prioâ— an Syllae iracundia sit extincta so is it out of all doubt that in many vipers of this age anger dieth not tilâ— they die themselues And as for doing of good to their neighbors and brethren they liue in the world like moÌ„sters or like these Gyants The sonnes of Anak they alone will bee Lordes of the earth as ifthe world were made for theÌ„ only or they at the least were born for theÌ„ selues churchlish like Nabal shall I take saide hee my bread and my flesh giue vnto Dauid al that they haue they account so to be theirs as ifthey had not receiued it or were not the Lords stewards bouÌ„d to distribute to the necessities of his saints the rich gluttoÌ„s they vse it as a morsell for their own mouth Now my soule thou hast enough for many daies let Lazarus find as he may they thinke with Caine they are no keepers of their Brethren That which dieth let it die These and many moe are the common and sâ—ene corruptions of this age wherein we are to examine our selues how farre the renewing grace of the Lord hath made vs to depart from them and what holy loue we haue put on For hee that loueth not knoweth not God because God is loue and he that loueth not his Brother whome hee hath seene how can he loue God whom he hath not seene hereby wee know that wee are translated from death to life because we loue the Brâ—thren And thus much we are content to haue touched of our disposition toward our neighbour Now last of all concerning our disposition in our selues let vs be sober esteeming basely of our selues highly of the Lords mercie hungring and thirsting for his saluation and in verie deed the more we shall consider how God hath magnifieâ— his holy name by his maruelouâ—mercies towards vs the more shall we be compelled to cast downe our selues befoâ—e him in all humilitie and submission of our spirits When Dauid promised to Mephiboseth that hee would shew him kindenesse for Ienathan his faâ—hers sake Mephâ—bosheâ—h humbled himself to the ground and said what is thy seruant that thou shouldest looke to such a dog as I am but heere the Lord oâ—r God not onely promiseth vnto vs kindenesse
for his Sonne Christ Iesus sake but presently performes it inuesteth vs againe with our Fathers inheritance which we forfeited in Adam and where we were of our owne nature but deade dogs vncleane creatures dead in sinne trespasses Now behold what loue the Father hath shewen vs He hath made vs partakerâ— ofthis heauenly vocâ—tion as to be his sonnes his heires and shall not we then in our very hearts be humbled before him acknowledge our great vnworthinesse and his excellent mercies Let vs confesse with God lie Iacob I am not worthie O Lord of the least of all thy mercies and let euery one of vs say with the CeÌ„turion I am not worthie Lord that thou shouldest entre within my roofe Let vs with the womaÌ„ of Canaan acknowledge our owne roome if the Lord should giue vs but the benefit of whelps dogs that is should suffer vs to goe vnder our maisters Table and eate of the crummes that fall from it yet were 〈◊〉 it more then any way we haue deserued how then are we bound to haue our hearts and our mouthes filled continually with the praises of our God who hath bestowed vpon vs his greatest mercies wheÌ„ we were not worthy of the least hath set vs down as Sons daughters heires at the table of his children that were not worthy as dogs and whelps to creepe vnder it haue we not cause to crie out with Dauid O Lord what is man that this maner of waâ— thou art mindâ—ful â—f him Elizabeth maruailed y t Mary came to visâ—â—e her in the humility of her hart cryed out Wâ—eÌ„câ— coÌ„meth this that the mother of my Lord shâ—ld come vnto me but we haue more cause to maruell at the maruaillous mercies of the Lord for what are we that the fairest â—mong the Children of men shold be dâ—lighted with our loue and our Lord should come to visit the base estate of his Seruants coÌ„municate himselfe his light and his life and his grace vnto vs Let no maÌ„ think that I haue multiplied these places of scripture without a cause The beginning of the diuisioÌ„ between vs the Lord flowed from the pride of our nature vnlesse we humble our selues be coÌ„tent in our mind to sit lower then dust ashes by reason of our sin it is not possible we can bee vnited with the Lord. This is the councell that in few words Michah giueth vnto vs He hath shewed thee O maÌ„ what â—s good and what â—he Lord requireth of thee surely to doe iustly and to loue mercy to humble â—hy selfe to walke wâ—th thy Gâ—d The Lord is indeede a moste high God yet he is nearest vnto them they goe soonest vp vnto him who are least in their owne eyes and tremâ—le at his words And beside this inward humiliation â—rising of the sence of our owne vnworthinesse and weakenesse let vs come with a hunger and thirst of the Lord his righteousnesse and saluation For he will satiâ—fie the hungrie but the full he sâ—â—deth away emptie onelie they that haue the spiritull appetite hunger and thirst are meete to be communicants â—t this holy table As that oyle multiplyed by Elâ—sha ceased not so long as the widdow had any vessell wherâ—in to receiue it so shall neuer that oyle of grace decay but bee multiplyed and increased vnto all that with open inlarged hearts are ready to receiue it Thou therefore who art more ready to faint for spirituall hunger then was Ionathan come hither put out y e haÌ„d offaith eate of this hony and make thee full and thou that art sicke with the Spouse in the Canticle for the loue of Iesâ—s come either and the Lord shall stay thee with the flagons of his wine Art thou almoste dead like that Aegiptian the seruant of an Amalekite whoÌ„ Dauid found in the fieldes take and eate of this bread and thy spirit shal returne againe vnto thee But alasse where is this spirituall appetite to be found amongst vs the deadnesse of our heart is lamentable we see not our wants we see not his beautie wee smell not his oyntments we taste little of his goodnesse and therefore â—e make not haste to runne after him Dauid mourned ouer the dead body of Abâ—er but alasse if we could we haue much more cause to mourn ouer our dead soules Oh that there were in vs y e holy desire which Dauid protesteth to haue beene was in him My soule faynâ—eth for the saluation of God Aâ— the heart brayeth for y â— riuers of waters thirstie ground desireth rain so my soule paâ—teth aftâ—r the liuing God blessed are they who hunger and thirste for his righteousnesse for they shal bee satisfied These onely are the guests banketters that shall eate of the delicates which here he hath prepared and whose soule shall bee delighted with his fatnesse These shall go from this Table as Moses came down from Mount Sinai and his countenance changed they shall arise with Eliah and walke on in the strength of this bread al the whole daies of their pilgrimage they shal go on in their way with Sâ—mpson eating of the hony which they haue found They shall depart from this Table as the two Maries did from the Sepulchree with great ioy These shall goe home to their owne houses iustified with the Publicane reioycing because they haue found a treasure and hath felt the sweetnes of this Manna they shal shal not be able to conceale this great ioy from Israel but shall be forced to tell euerie Nathanaâ—l whome they meet We haue found the Messiah And in all time to come their soules shall cleaue to the Lord without separation more streightly theÌ„ the meÌ„ of Iudah Ierusalem cleaued vnto Dauid their King they shall say to the Lord as Elizeus said to Eliah as the Lord liueth and as thy soule liueth I will not leaue thee and with Peter whither O Lord shall I goe from thee seeing thou hast the words of eternall life The Lord worke this spiritu all disposition in vs for Iesus Christs sake to whome with the Father the holy spirit be all honour praise and glory for euer Psal. 36.7 How excellent is thy mercie O Lord therefore the children of men trust vnder the shadowe of thy wings they shall be satisfied with the fatnesse of thine house and thou shalt giue them drinke out of the riuers of thy pleasures Psal. 6â— 4 Blessed is the man whome thou choosest and causest to come to thee he shall dwell in thy courts and shall be satisfied with the pleasures of thine house Let glorie be giuen to the Lord and his blessing be vpon his people FINIS Rom. 1 Es 42 16 Esa 49 22 Esay 43 6 Psal. 19 6 Esai 2 3. Iosh. 10 1â— Ro. 11 25 Gen 9 27 Mich 3 6 Hos. 9.12 Io. 12 35 Luk. 19 42 Psalme 2. Luk. 15 8 Psal.
discerners because they take the signe for the thing signified the earthly thing for the heauenly The men of Lystrâ— were euill discerners when they tooke Paul and Barnabas for Iupiter and Mercurius Gods in their account and therfore would haue worshippâ—d them as Gods but in this light farre blinderarethey who will adore a creature in steede of the creator and that with the same kinde of worshippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by their owne confession is due to God onelye They alleadge for their error the word of truth Iesus Christ speaking say they of the bread called it his bodye wee say in like manner that this bread is Christes bodye but sacramentalâ—ye but denye that the bread iâ— transubstantiate into the verie naturall bodye of Christ as they against the principles of faith and nature falsely affirme It is strange to see what backward peruerse handlers of holy scripture these men bee where they should sticke to the letter they inforce an allegorie to serue their purpose What plainer Historie then that which Moses hath God made two great lights the greater â—o rule the day the lesser 〈◊〉 rule the night yet is this place violently wrested when out of it they will gather that the Papall digniâ—ie which as they say God hath appointed to rulâ— ouer the spiritualtie is greater then the regall and that the Pope by as manye degrees excelleth the Emperour as the Sunne excells the Moone And againe where the Spirit of God vseth a figure there they sticke to the Leter These wordes according to the Letter Mâ—ndant flaâ—â—ium commaund an impietie And therefore by Augustines rule should be esteemed figuratiue Si praceptiâ—a loquutio est aut flagitium aut facinus vetans aut vtilitatem beneficentiam â—â—bens non est figurata loquâ—tio si auteâ— flagitium vel facinus videtur iâ—bere au vtilitatem aut beneficentiam vetare figurata loquutio est nisi manducaâ—eritis inquit Christus carnem filij hominis facinus iubere videtur figura est ergo praecipiens passionâ— domini esse communicandum et suaniter vtâ—liter recoâ—dendum in memoria quod pro nobis carâ— eius crucifixa sit If a speech of precept either forbid some sinne or heynous deede or else commaund a profitable or good deede then is it no figuratiue speech but if it seeme to commaund a sinne or heynous deede or forbid a profitable honest actioÌ„ then it is a figuratiue speach vnlesse thou eat of the flesh of the sonne of Man saith Christ here hee seemes to commaund a hainous â—ction and therfore â—t is a figure commanding vs to communicate with Christs passion and sweetly profitably to lay this vp in our memory that his flesh was crucified for vs. And after this maner also the perpetuall phrase of the holy spirit doth teach vs to interpret them when he calles Circumcision the Couenant the Lambe the Passeouer Baptisme the Lauer of regeneration the Wine the cup of thâ— new Testament In al these they are forced to acknowledge a figure Only here This is my bodie they will adhere to the letter The learned godly fathers haue with vs also acknowledged this for a Sacramentall speech so Tertul. expouÌ„ds Hoc est corpus meum id est figura corporis mei This is my body that is the figure of my body And againe Dominus pane corpus suuÌ„ râ—praeâ—â—ntat God represents or resembles his body by bread And Augustine said in like maner Non dubitauit dicere hoc est corpus meum cum fignum daret corporis sui He doubted not to say This is my body wheÌ„ he gaue onely a signe of his body And again Iudam adhibuit ad conuiuâ—um in quo corporis sanguinis sui figuram coÌ„mendauit discipulis Christ admitted Iudas to his supper in which he coÌ„mâ—nded to his disciples the figure of his body and blood As Iesus Christis called a stone and called bread so is this bread called his bodie that saies Ber. is Per significationeÌ„ non proprietateÌ„ by significatioÌ„ not that properly it is so And as for carnall professors they are also euill discerners because they esteem lesse of this Bread and Wine then they ought putting no difference betweene it and commâ—n bread and wine whereas it is not so indeed for in all the worlde there is not the like of This bread and this wine except in the like action it is changed by the ordinance of Christ and vertue of his institution not changed in the substance but in the vse and end Panis enim â—â—rrenuâ— percipiens vocationem deâ— iam non communis panis est sed Eucharistia for that earthly receiuing Gods appointment is now no common bread but the Eucharist The Lord who calleth things that are not maketh them to be doth here appoint this breade and this wine to a farre more exâ—ellent vse then that whereunto they serue by nature As wax stamped with the seale of a King in substance differs not from other wax and yetfor value is much more excellent may not b evnreuerently handled without contempt of the King so this bread though in substance it differ not from other bread yet concernâ—ng the vse it is seperâ—te and much more pretious then anye other Bread in the world being now appointed by God to be a signe and a seale and an exhibiting instrument of Christ his body and therefore cannot bee profaned nor abused without contempt of Christ Iesus Against the second condition required in the right discerning of the Lords bodye Papists faile in like manner because they peruert Christs institution and vse not this sacrament as he commaunded for seeing our Sauiour is the ordeâ—nâ—r of this Sacrament saies Cyprian Vâ—ique id nos faceâ—e oportet quod Christus fecit eâ— quod faciendum mandaâ—iâ— Of â—ruth wee ought to doe that which Christ did which he coÌ„manded vs to do And Ambrose writing vpon this same place saith plainely Indignum est domino mysterium hoc aliter celebrare quam ab cotraditum est It is an indignity to our Lord to celebrate this mystery otherwise then hee deliuered it Christ ordeyned it a sacrament for the communication of himselfe to the faithfull at the table they haue turned it into a sacrifice for the oblation of Christ to his Father on an altar Iesus brak the bread gaue it but they if they break the bread they giue it not if they giue it they breake it not In their dayly Masse the priest breaks the bread he abuses the words of Christ secretly whispering theÌ„ accipâ—te comedite he bids others take eate but giues theÌ„ nothing when he giues hee stoppes it whole in the mouthes of the people breaks it not Thus most sacrilegiously they alter our Sauiour his sacred institution as though of purpose they had concluded to be coÌ„trary to him Besides this they withdraw froÌ„ the people the vse of
the cup so mutilate the holy sâ—crament a horrible sacriledge in like maner yet ratified by y e decree of y e haeretical couÌ„cel of Trent Si quis dixerâ— ex dei praecepto vel de necessitate salutis esse omnes et singulos Christi fideles viramque specieÌ„ Eucharistae sumere debere Anatâ—ema sit If any man auouch that it is by Gods commaundement or vppon neceâ—sitie of our Saluation that all Christes faithfull people should receiue the Eucharist vnder both kindes let him be accuâ—sed To whome it contents at vs this time to oppose the decree of their owne Pope Gelasius Comperâ—mus quod quidâ—m sumpta tantuÌ„modo corâ—oris sacri portione a calice sacrati cruoris â—bst meant qui proculdubio quoniam nâ—soâ—o qua superstitione docentur astricti aut integra sacramenta percipiâ—nt aut ab integris â—reeantur quod diuisio vnius eiusdemque mystery sine grandi non sit sacrilegio Wee vnderstand that certaine receiuing only the portion of Christes bodye absteine from the cup of his sacred blood which men because vndoubtedlye they are trayned vp in some kinde of superstition let them be inforced either to receiue the whole sacrament or to bee restayned from the whole because this diuiding of one and the same mysterie cannot bee without great Sacriledge In this contrarietie among themselues which way I pray you shall the poore people turne them The counâ—ell curses all them who affirme this Sacrament should bee ministred with bread and wine The Pope sayes plainly it is superstition and sacriledge to giue the one without the other and commaunds that either we abstaine from both or retaine them both togither If ye follow the counsell the Pope shal condemne you if you follow the Pope the Councell shal accurse you but curse as they will the Lord shall blesse them who in faith communicate at his holy Table according to his institution and the curse of God shal not faile to cleaue vnto thâ— surer theÌ„ the leprosie of Naaman to Gâ—â—â—sa yea their part shall be taken out of the booke of life who dare presume to change the ordinance of God The Apostle hath deliuered vnto vs that which he receyued from the Lord how not only he tooke the bread blessed it and brake it and gaue it but that in like maner he tooke the cup and gaue also to his Disciples What boldnesse is it then to take from the people that which Christ by his Apostles hath deliuered vnto them and thus while they boast of antiquitie they are found fathers of Noueltie And against the third they faile who vse not this sacrament to the right endes which are especially two The first is the commemoration of Christes death and passion with thanksegiuing fâ—r the which also the Grecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second is the communication of Chrâ—st to them who are his And for this the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first I take out of our Sauâ—our his words Do this in râ—membrance of me And from the Apostle So â—ft as ye eate of thiâ— bread and drinke of this cup shew fooâ—th the Lords death till his â—omming againe And in verie deede this holy Sacrament beeing vâ—ed according to Christes institution is a liuely representation of Christ crucified while as the signes of his blessed bodye and blood being sundred one of them from the other the one is broken the other poured out remâ—mbring vs how his blessed body was broken with the Crowne of Thornes the Scourge the Nailes and the Spâ—are and his blood shed for the remission of our sinnes which should worke in vs so oft as wee beholde it an inward contriâ—ion and godly sorrow for our sinnes wherewith wee pierced and wounded our blessed Sauiour vnto the death and indeâ—de if wee bee of the number of those vpon whom God hath powred out the spirit of grace and compassion so often as wee looke vpon him whom we haue pierced as heere in this sacrament we may see him crucified before our eyes as often shall wee lament for this as one mourneth for his onely Sonne or is sorrowfull for his first borne but of this we shall speake God willing hereafter Now here is also discouered the vanity of that error of concomitance wherwith the aduersaries would excuse their dismeÌ„bring of this holy SacrameÌ„t for say they by concomitance where the bodye of Christ is there is his blâ—od and therfore the breade which is his boâ—die being giuen there is no neede â—o giue the cup. But as the Lord asked the King of Tyrus in derision Art thou wiser then Daniell So â—ay wee aske of them are yee wiser then Christ will ye amend his institution This assertion takes away one of the principall ends of this Sacrament to wit the commemoration of Christes death and passion for to haue the blood within the bodie is no declaration of a crucified man nor a shewing foorth of the Lordes death whereas our blessed Sauiour ordeyned them to bee exhibited and receaued sundrie that it might not onely be preached to our eares but represented also to our eyes how his blessed body and blood were sundred for our sinnes The second end for which this Sacrament was ordeyned is that it might bee a mean of the communication of Christ to all them who are his for the sealing vp of our spiritual vnion with him ideo enâ—m Sacramentum ilâ—ud hominibuâ— datur vâ— Caput in terris corporicoaduneâ—ur And this as I said I take out of the words of the Apostle The bread which we breake is it not the Communion of the bodye of Christ And in this respect this holye bread and wine are not onely signes representing Christ crucified nor seales confirming our faith in him but also effectuall instruments of exhibition wherby the holy spirit makes an inward applycation of Christ crucified to all that are his And heerein standes our greatest comfort for if wee had no more a doe in the celebration of this holye Sacrament but to remember Christes death and passion then certainel ye looking to it onely were sufficient to put vs in remembrance therof but when we heare and see that this bread which is his body is giuen vs and we are commaunded to take and eate it what shall wee thinke but that weâ— are called to this high mercy as to bee partakers of Christ and all the benefits that flowe from his death The Lord doth neither deceiue vs with wordes to bid vs take when he giues nothing neither calleth he vs only to a coÌ„munion of naked bread and wine farre be it from vs to thinke so baselye of this holy Sacrament Certainly he that with any measure of light and grace wil ponder these wordes of our Sauiour Take and eate this is my body Shall perceiue that there is here a real and effâ—ctual exbition made of the Lord Iesus to the penitent and beleuing receauer