A Preparation TO THE RECEIuing of Christs Body and Bloud. The first Part. Shewing what a dangerous sinne, it is to receiue this Sacrament vnworthily.
CHAP. I. Of preparation in generall: and the Apostles forme thereof.
NO wise man vseth, to set vpon any difficult work, the well performance whereof may bee much [Page] beneficiall, and the ill, very hurtfull and dangerous: (such as the receiuing of the Sacrament, of the body and bloud Christ, will appeare to be:) but first (if he can) he sets some time a part, to fit and prepare himself therevnto; and to forecast that he may doe it, in the best, and most effectuall manner. If we goe but to an ordinary Feast, before wee set forth of our dores, wee vse to put on (if wee haue it) better then our ordinary attire; or at least to brush, and make cleane, and put more handsomely about vs, that which is vpon vs.
This Sacrament therefore, [Page 2] being the Lords Supper, and in that regard, more then an ordinary Feast; how ought we to dresse, and prepare our selues therevnto, before wee presume to sit downe at that Table? Surely, if wee should bring our soules therevnto, in their ordinary habits and attire, we shal doe the Master of this Feast, a greater dishonor, then wee should doe to our Prince, if wee presumed to prease to his Table, in the filthiest habites of Chimney sweepers or Scauingers.
If then wee desire to reape fruit, and not hurt by this action; if wee would haue the Lord of [Page] this Feast, to bid vs truly welcome, and not to frowne vpon vs; let vs before we presume to come thither, put on our wedding Garments; And in that manner, fit and prepare our soules, (for the feeding of which principally, this banquet is prepared) that in the same, he may behold, a speciall honour done to him, for preparing such a Table: and what due account, we make of that food, which is there set before vs.
For the due performance of this worke of preparation, we cannot follow a better platforme, then that which the Apostle Paul, with [Page 3] his owne hand did draw, for a preparation, to the Church of Corinth, in his first Epistle, Chap. 11.23-33.
Where for their better preparation to the receiuing of this Sacrament, he teacheth them, (and vs in them) these two points.
1. What a dangerous Sinne it is, to abuse this Sacrament, v. 23-28.
2. By what meanes the Sinne aforesaid, is to bee auoided. v. 28-33.
If we can be assuredly perswaded of, & soundly affected with the first, and with care and good conscience put in practise, that which the Apostle propounds in the second; [Page] no doubt, but we shall then come fitted and prepared to this holy Feast; and shall with exceeding comfort and delight, feed vpon that which is prepared therein.
What a dangerous sin it is to abuse this Sacramēt, he sheweth vnto vs.
1. By propounding the doctrine of the Sacrament, v. 23-27.
2 By inferring therefrom, that speciall sinne aforesaid, v. 27.
From which order of the Apostle, wee may learne by the way; That ignorance, or want of due consideration, of the Doctrine of this Sacrament, is, and euer hath [Page 4] beene one principall cause, that so many haue abused and profaned the same; and that there is no hope or possibilitie, that those, who are grosly ignorant herein, shold euer with due reuerence receiue the same, and in that regard reap any benefit thereby: But so oft as in this estate, they partake thereof, they runne their soules vpon a dangerous rocke. Ignorance well may be the mother of Popish deuotion; but it is a stepdame, to all true Christian piety, and the mother & nurse of al superstition, profanenes, and irreligious impieties in Gods Church.
CHAP. II. Of the Author and Institutor of this Sacrament
THe Doctrine of this Sacrament (as it is propounded by the Apostle) is Generall, or Speciall.
In the generall he teacheth vs
- 1.
- The Institutor, and
- The first Administer thereof.
- 2.
- The time when it was first instituted.
- And the religious manner of instituting thereof.
This Sacrament was instituted and ordained by Christ Iesus himselfe. I haue (saith the Apostle) [Page 5] receiued of the Lord, that which I haue deliuered vnto you, v. 23.
As if hee should haue said, if this Sacrament had beene a deuice of mans brain, or a humane tradition, hauing no other ground, but the will & pleasure of man, your abuse and profanation thereof had beene the lesse. But I would haue you to consider, that this Sacrament was ordained and instituted by Christ Iesus himselfe, and that I deliuered this ordinance vnto you, by expresse warrant and commission from him: And therefore great and damnable, must your sinne needs be, if you shal profane [Page] and abuse the same.
They cannot bee free from blame, who shall contemptuously abuse the ordinances of men, though they require but things indifferent, and meerly vnprofitable; yea, such things, as vnto the flesh, are burthensome and hurtful: Much more blameworthy then, must they needs be, who shall contemne and basely vse an immediate ordinance of Christ, who neuer instituted any thing (which being rightly vsed) is not exceeding profitable & good; yea, whose very ordaining of it (though before it was vnprofitable, or hurtfull) makes it good and profitable, to [Page 6] the worthy vser thereof, It must needes therefore argue, a base and light estimation of Christ and his wisdome and authority, by rude and vnreuerent behauiour, to abuse any Order, or Constitution of his: And yet, what is more ordinary, amongst professed christians, then to make a kinde of May-game, of the principall Ordinances of Christ? What palpable contempt is generally offered to the Word, read, & preached, to praier, to the Sacraments, Sabbaths, & the Offices of the Ministery? How rudely and profanely do many behaue themselues in the very solemne worship [Page] of God, shewing apparant contempt and scorne of the same? As though these ordinances of Christ, were but base and ridiculous matters, such as are not to be deemed fit for wise men to performe, but in iest and scorne; or (at the best) but as if they were acting and counterfaiting fome part vpon a stage.
But hence wee are to learne; That a speciall meanes to make vs (if wee bee true and sound hearted Christians,) to see what a foule sin this is, is to consider throghly, and to meditate seriously of this; That in the receiuing of this Sacrament, wee doe not conforme [Page 7] to the humors, conceits, and pleasures of men, of Magistrates, or Ministers of Churches, or Fathers; no nor to the meere ordinances of Prophets and Apostles, but to the expresse will and Cōmandement of Christ. This is in the nature of man, that if they bee inioyned, or commanded any thing, by an inferiour that hath no authoritie, though the thing required bee honest and lawfull, yea good & profitable; yet, they will either scorne to doe it, or doe it in scorne. But if one in authority (whom in that respect, they reuerence) shall require the same thing, or that which [Page] is worse: they will (if they be not very carelesse and desperate) yeeld obedience thereunto, in feare and reuerence.
Except therefore, wee should be so impious, as to hold that our Sauiour hath no power to require this duty at our hand, or so shamelesse & impudent, as to defend, that hee doth no where require it of vs; or so blasphemous, as to say, he hath shewed no wisedome therein; wee must needs yeeld, that it must needs be a shamefull sin to profane this sacramēt, which is enioyned to bee receiued by so awfull and soueraigne Authoritie.
When therefore men come so rudely and vnprepared, to the receiuing of these holy Rites, as ordinarily they do; it is a signe they neuer thinke of that high and sacred Authoritie, that hath ordained them; but onely conceit and esteem of them, as of certaine Formalities, which custome and long continuance, hath made a fashion: and which, men are to conforme vnto, more to auoid singularity, then for any necessitie or profit, or out of any dutie that they owe to the Institutor of them.
This then is, and ought to be the maine foundation of all true reuerence, [Page] not onely in the vse of this, but of al other parts of Gods worship. That Christ Iesus requires this seruice at our hands. And would the Ministers of Christ) who are by their Office to dispence these, and other the like Ordinances of Christ) haue their ministery not contemned, but truely reuerenced, they shold make it appeare, (as Paul doth heere) that they minister no other word, or Sacraments, prescribe no other worship, preach no other doctrine, binde mens consciences with no other lawes, allure them with no other promises, feare them with no other threatnings; then such as [Page 9] they can both say, and shew, that they haue receiued from Christ himselfe.
CHAP. III. Of the first Administer of this Sacrament.
OVr Sauiour Christ did not onely himselfe institute this Sacrament, but did in his own person, and with his own hand, first of all administer the same.
The Lord Iesus (saith the Apostle) the night that he was betrayed, took bread, &c. As though he shold say: Jf but my self, or any other Apostle, or any person inferiour to an Apostle, had instituted [Page] this Sacrament, by Commission from Christ, men shold (notwithstanding) haue feared, to lay impure hands, vpon a thing so holy. Much more, whē Christ Iesus hath not only immediately instituted, but was himselfe in his owne person, a Minister thereof, and the first that did administer the same.
That seruice and worship, required by mans law, framed but by consequence from the word, or according to the generall rules thereof, is in a holy & religious manner to bee performed: Much more such a seruice, as Christ so immediately and expresly instituted, [Page 10] not trusting to the discourse and wit of man to appoint the same, & which himselfe did so religiously, in his owne person performe: So that it canot but argue, great impiety in them, who shall contemptuously, or but carelesly behaue themselues in or about the same.
Hence we are to learn,
1. That albeit this Sacrament is administred vnto vs now, by the hands of weake and sinfull men; yet they being the lawfull Ministers, & Substitutes of Christ we are to receiue it frō their hands, as from the hands of Christ himselfe, who though he be not bodily, [Page] yet is spiritually, and will bee as effectuall present now, as at the first institution, and administration thereof. And therfore great shal their shame be, & fearefull there danger, who shal presume to put forth profane hands, to receiue such high mysteries, from the holy and pure hands of Christ himselfe.
2 It being a great honour to this Sacrament, that Christ himself shold in his owne person administer it. All good Christians should thinke, and esteeme it as an honour vnto themselues to bee admitted therevnto, and as a great indignitie and disgrace, to bee excluded [Page 11] therefrom: Much more to exclude themselues from the same, when they may be admitted therevnto.
3 The Ministers of the Word and Sacraments also, should hence learn, to take heed how they presume to administer this Sacrament, to such persons as they haue cause to bee perswaded, that christ himself would deny this Sacrament vnto; or how they deny it to such, as Christ himself (if he were in their place) would administer it vnto. The one is a great indignity to the Sacrament it selfe, the other a more then barbarous wrong to their brethren.
CHAP. IIII. Of the time, when this Sacrament was instituted.
THe time that Christ, in his speciall wisedome, made choice of to institute and administer this Sacrament, was, In the night in which hee was betrayed, v. 23.
This Circumstance argueth:
That this speciall ordinance, which at this time he instituted for his Church, when hee was preparing himself to the greatest worke of loue, that euer was shewed, euen to lay downe his life for it must needs proceed from his infinite loue & [Page 12] mercy. Gifts bequeathed by friends vpon their death-beds, vse much to be esteemed; and where they are cōtemned, there the loue of the giuer is thought to bee despised. If then the loue of Christ, shewed vnto vs when he was dying; yea, euen ready to be put to death for our sake, be deare and precious vnto vs: This Sacrament, which at that very time was instituted by him, and as a speciall Legacy bequeathed to his Church (for whom he thought not his owne precious bloud too dear) it must needes deserue to be deare and precious to vs, & therfore a horrible indignity offered by vs, [Page] to abuse and profane the same.
2 This was no time for Christ who was infinite in wisdome, to spend in instituting needles & vnprofitable ceremonies: The vainest men that are (if not desperatly wicked or distempered in their braine) doe not vse at such a time, to abuse themselues about vanities; but their thoughts then vse to bee taken vp, with those maters which most necessarily concern themselues, and their friends. Farre then be it from vs, that wee should thinke, that our blessed Sauiour, should at this time, finde nothing else to doe, but to busie himselfe, [Page 13] in laying vpon his Church idle & friuilous obseruances. If men, how miserable soeuer in their liues past, at such times as this, vse to bestow the best things they haue vpon them they most loue; we must needs conceiue, (or exceedingly dishonour our Sauiour Christ) That this Sacrament, which at this time he bequeathed vnto all his Churches, as a speciall Legacy, is of some inestimable price & value: And therefore, that it must needs be intollerable inhumanitie, and ingratitude, to dispise and abuse the same.
3 Seeing that our Sauiour, at this time was [Page] vndergoing the greatest, most painefull, and difficult work that euer was, or shall bee performed; euen to offer vp himselfe a sacrifice for his church, the zeale of which work had now, more then euer eaten him vp, and captiuated all the thoughts & affections of his soule: so as it was not possible for him at this time to think of any thing else, but what might further this worke of our Redemption, and the saluation of our soules. Wee must needs conclude, that this Sacrament, being at this time, so deliberately both instituted and administred, must needes tend (after a special manner) [Page 14] to the furtherance of our saluation, and to make the worke of our Redemption effectuall vnto vs. So that, to set light by this Sacrament, is to dispise the great worke of our Redemption, and the saluation of our soules, purchased by the bloud of Christ.
CHAP. V. Of the religious manner, of instituting and administring this Sacramēt.
OVr Sauiour Christ, in the instituting & administring of this Sacrament, is said by the Apostle, To giue thankes. By the Euangelist Matthew, To blesse, that which [Page] he instituted and administred.
By this Blessing and Thanksgiuing, hee dedicated & consecrated the outward elements in this Sacrament, vnto that holy and mystical vse, vnto which they are applied.
This Blessing, was an earnest and effectuall calling vpon God his Father, That he would bee pleased to make this Sacrament, (being duly administred and receiued) fruitfull and effectuall to those holy & sauing ends and vses, for which they were ordained.
His Thanksgiuing was (no doubt) a rendring of speciall glory and praise vnto God, for hearing [Page 15] his prayer, and therein for the great fruit & benefit, that (through the blessing of God) shall certainely redound vnto all those who are worthy receiuers of this Sacrament.
1 In that our Sauiour doth in so special a manner, blesse this sacrament: we may be assured, that by this meanes, hee hath obtained from God, a speciall blessing vpon it. For in him the Father is so well pleased, that that may truely and vndoubtedly be verified of him, which Balac said of Balam, That which he blesseth, is blessed, and that which hee curseth, is cursed. Christ Iesus therfore [Page] hauing, at his first institution and administration thereof, blessed this Sacrament; that is, by Prayer, drawne downe from heauen, a speciall Blessing vpon it; we must not so vnderstand the same, as though this blessing touched onely that particular Supper, which then was celebrated at that present: but we are (out of all doubt) to bee perswaded, that the very same Blessing, cleaues vnseperably to this Sacrament, (as oft as it shall be administred and receiued, as it ought to be) to the end of the world. So that it shall be a blessed Sacrament, to euery worthy receiuer [Page 16] thereof: That is, it shall be an instrument of some great and special blessing vnto them: and the greater instrument of blessing it is to them, the greater curse it will be, to those who shall profane, and vnreuerently abuse the same.
The speciall Thankes that our Sauiour giues, shewes; that we cannot too thankefully receiue this Sacrament. And that if wee receiue it in that manner, that we ought to doe, that in the same we shall receiue that, for which we shal haue cause to giue thanks, & praise, and glory vnto God as long as we breath. And the more thanks-worthy [Page] gift, is presented vnto vs, in this Sacrament, the more vngrarefull, and gracelesse we, that shall carelesly, and vndutifully receiue the same.
CHAP. VI. Of the outward Signes and Elements of this Sacrament.
HItherto of that, w ch the Apostle teacheth in general, concerning this Sacrament.
That which he teacheth in speciall, followeth.
He teacheth in speciall.
- 1. What are the parts of this Sacrament.
- 2. What is the End.
For the better vnderstanding of the parts of this Sacrament, something is to bee premised of a Sacrament in general
This word (Sacrament) was wont to signifie that solemne oath, which the Romane Souldiers were wont to take, whereby they bound themselues, to performe faithfull seruice to the Emperour in his warres; whence the Latine Diuines haue borrowed it, and now by custome it be come (in these Western Churches) a proper name, whereby those outward badges, and Ensignes of Christianity ( viz. Baptisme and the Lords Supper), are vsually called: because [Page] that Christians in the due receiuing of them, doe after a speciall manner binde themselues, (as it were by solemne vowes and oathes) to do their Lord and Master Iesus Christ faithful seruice in his wars, against the world, the flesh, and the diuell.
More especially, Sacraments are mysticall Rites and Ceremonies, ordained by Christ, to shadow & confirm to his church, the Couenant of Grace, or mystery of Redemption.
Mysticall Rites and Ceremonies, are certain outward bodily sensible signes instituted, to shadow and represent in a [Page 18] secret and artificial manner, things spirituall and internall.
In euery Sacrament therefore, there are two things to be considered.
1 The outward bodily Signe.
2 The spirituall matter, which is mystically shaddowed and set forth by that Signe, and yet after a sort hidden and locked vp in the same.
The Apostle expresseth both these.
The signes are:
1 Certaine outward Elements.
2 Certaine mysticall Actions, in and about the Elements.
The Elements are Bread & Wine. He tooke Bread, [Page] v. 23. After the same manner also hee tooke the Cup, v. 25. Wine is not expressed heere, but it is implied, and the fruit of the vine is expresly mentioned by our Sauiour, Mat. 26. Mar. 14.
The Actions in and about the Elements are,
1 Breaking and eating of Bread.
2 Drinking of Wine.
These signes considered in themselues, are not of such force, to stir vp any great reuerence in the receiuing of them: there being no one thing more common in the world, then eating of bread, and drinking of wine; yet there is no iust cause why, in regard of [Page 19] the commonnes of them, that this sacrament shold be despised, they being matters in themselues, both profitable & comfortable. If Christ had not only ordained bread in generall, for this Sacrament, but the basest & hardest kind of bread that could bee, such as is made of pulse, or bran, or acornes: if in stead of wine, hee had appointed vs in this action, vinegar mingled with gall to drinke, such as himselfe (for our sakes) was content to taste of; it would beseeme the daintiest, & most queasie stomacke, (that lookes to be saued by him) to receiue the same thankfully, reuerently, [Page] and religiously. If he had required of vs, in stead of eating bread, and drinking wine, some seruice as painefull (and in it selfe shamefull) as Circumcision, it had bin our duty, to haue accounted it (as the Iewes did) our honour to performe the same. It is then intollerable insolency, to thinke it a base and contemptible thing, vpon Christs speciall pleasure, to eat bread, and drinke wine at his Table, to that end for which hee hath the same.
There are many things, that in themselues are of no honour or respect, that in regard of some speciall vse and application, [Page 20] are matters of great honor, as the white Wand carried before the Iudge; the Cap of Maintenance, worne before the Lord Maior; the sword borne before the King. Though therefore, these outward signes, be in themselues but common matters; yet in respect of that speciall mystery that is in them, being applyed to that vse, vnto which they are in this Sacrament, and that by Christs owne ordinance, they must needes be both an honour to Christ, and honourable to the due vser of them.
In that this eating of bread, and drinking of wine here required, was [Page] at the first institution done after Supper, as the Apostle noteth: It sheweth that this bread and wine, and this eating and drinking, hath more then an ordinary vse or end: viz. That we are to eat this bread, and to drinke this wine, not so much to satisfie hunger and quench thirst, or to nourish our bodies, & reuiue and refresh our vitall spirits; for then our Sauiour would not haue administred it immediatly after supper, and that a festiuall supper, when they (who were to receiue it at his hands) were filled before with bread and wine. But we must looke heerein, to [Page 21] another more high and speciall vse, vnto which it pleaseth the wisdome and goodnesse of Christ in this action, to aduance these common and ordinary things. So that in this bread and wine, wee must looke after bread & wine of another & higher nature; such whereby our soules are to be nourished and refreshed to euerlasting life.
CHAP. VII. Of the things signified, by the Signes aforesaid.
HItherto of the outward signes in this Sacrament. The mysteries contained, in and vnder these signes, and expressed [Page] by thm, are the greatest that can be imagined.
The breaking of the bread signifieth, the breaking of Christs body, that is, all the vnspeakable torments that hee suffered in his humane nature for our sins; which were greater, then if his liuing Body, had been rent and torne into a thousand pieces, and all his bones broken and beaten to powder.
The eating of this bread, and drinking this wine signifieth, that speciall benefit (which the Receiuer of this Sacrament shall reap by the death and sufferings of Christ, if by a liuely faith he apply [Page 22] vnto himself the merits thereof. This Bread (saith our Sauiour, according to the Apostles relation) is my body which was broken for you: And this Cup is the New Testament in my bloud, vers. 24.25. or, is my bloud in the New Testament, that was shed for many, for the remission of their sinnes; as it is more plainely related, by the Euangelist Matthew. And therfore our Sauiour bids them, Take & eate the one, and drinke the other.
As though he should haue said;
This bread, so broken as you see, shall bee a signe & token vnto you, & vnto al others that beleeue [Page] in my Name, of that which I haue done, and suffered in my flesh for you. This wine, more especially, shal be a signe euen of that blood, which hanging vpon the Crosse I shed, to purchase the pardon and remission of your sinnes; which is not such bloud, as was offered in the old Testament; viz. The bloud of Oxen, Goates, and Sheepe: but is in very deed, the bloud of God and man, whereby the New Testament is sealed & ratified, which offereth saluation to all them who shall repent and beleeue in mee, and rely vpon the merits of this my bloudy passion.
Therefore, take and eate, this mystical bread, and drinke this wine, & and let them be as seales and pledges vnto you, & vnto all others (who shal worthily receiue the same; That as verily, as w th your bodily mouthes you eate this bread, and drinke this wine, and are comforted and refreshed by them; so verily shall your soules taste of, and by the mouth of Faith, feed vpon, and be refreshed with my Body and Bloud; yea, in and by the eating of this bread, and the drinking of this wine (as you ought to do) you shall spiritually eat and drink my Body & Bloud: That is, the merits of my [Page] Passion shall (by meanes therof) be so effectually applied vnto you, that thereby (as it were by daily food) you shall liue euerlastingly. So that, that which you eat and drinke in this Sacrament, is not onely bread and wine, but after a sort, my Body and bloud, which was sacrificed for you.
Is not then this Sacrament, a mystery to bee trembled at? Is it not a brutish sin, without any preparation to rush vpon the same? If wee did but eat and drinke ordinarily, for bodily necessitie, or pleasure; it were brutish to runne vnto the same, as a horse to the maunger, or a swine to the [Page 24] trough, not lifting our hearts (at the least) to God in thankfulnesse for them. How much more brutish is it, to eat this bread, and drinke this wine, without due reuerence and regard of so high and heauenly a mystery? It were an indignitie offered to the great worke of our Redemption, but occasionally to thinke or speake thereof without reuerence: But to be irreuerently affected then, when by such a special ordinance it is so effectually represented & applyed vnto vs, must needs be a dreadfull and damnable sinne.
For the further confirmation whereof, let vs [Page] consider some speciall instructions, from the particulars, in regard of the speciall analogy betweene the signes and the things signified.
1 In that our Sauiour represents his Body, in this Sacrament by bread; he teacheth vs thereby, that his Body, is to the soule of man, as bread is to the body. Bread is the very staffe of a mans bodily life, the most generall food of poore and rich; that which of all other food can least bee spared; that which in hunger, men first and principally desire: that the scarcitie whereof makes famine; that which if it be plentifully, vsuall makes [Page 25] all other necessaries of this life plentifull; that which we daily feed vpon; that which men generally take greatest paines for. Hence our Sauiour in the Lords Praier, teaching to craue all the needfull cōforts in this life, comprehends all vnder daily bread. And therefore by like proportion, his Body in that manner, that it is heere meant and propounded, is the very staffe and stay of a Christian life. That without which, neither poore nor rich, high nor low, shall liue eternally. That which, without all other meanes, can feed & nourish a man to euerlasting life; and which of [Page] all other meanes cannot be spared: That which uery true christian soule, first and principally hungreth after: That, the want whereof only, famisheth and starues the soule. That which they will take the greatest paines and toyle to get; and which without the greatest paine and trauel cannot be gotten. That which they will desire to feed vpon euery day, and euery meale, rellishing nothing else without it.
2 In that the bread is broken, to signifie his Body broken for vs, it teacheth vs: that it is not simply the Body of Christ by which we are to be fed, but his Body [Page 26] broken: that is, That which Christ did, & suffered for vs, especially vpon the Crosse. For (to speake properly) his Body was not broken. It is not therefore properly, Christ glorified in heauen, or Christ simply God, or God and man, which is the bread, that a Christian soule, humbled for sinne, can digest or relish; but Christ crucified, Christ hanging vpon the Crosse. It is Christs death, that is indeed, the life of a Christian. It is Christ and his Crosse both together, that is the bread of life: yea not the Crosse only, but the Thornes also wherewith he was crowned, [Page] the whippes wherewith hee was scourged, the nailes with which he was fastned, the vineger and gall which he tasted, yea, and Iudas who betraied him, & Pilate that condemned him, and the Scribes & Pharisees, that prosecuted against him, and all the people which cried, crucifie him. Christ considered with al these, is that spirituall bread, that is typed by the materiall. And without these, hee cannot bee the bread of life to a sinfull soule. So that, if there be any Transubstantiation in this Sacrament, either the bread is turned into all these, or all these into the bread.
3 The vse of wine, is well knowne, it doth not onely (as water) quench the thirst, but also exceedingly comfort the heart, and refresh the spirits. Seeing then it is the pleasure of our Sauiour in this Sacrament, to make wine the type of his bloud: It teacheth vs, what effects Christs bloud, and the shedding thereof shall haue in the soules of all true Christians, and worthy Communicants. Their spirituall thirst after righteousnesse and saluation, shall be quenched. In the midst of all the horrors and terrors of death and hell, they shal by meanes thereof, bee solaced and [Page] comforted. This bloud, streaming from the sides of Christ, shall in the midst of their sorrowes & griefes, and troubles, and vexations, bee as a cup of the excellentest wine, to cheere them, & reuiue their spirits, and to inflame their zeale. This wine hath that efficasie and force in it, that it will turne all the bitter potions (that Gods children vse to drinke) into wine. The Apostles of our Sauior, when they were drinking deepely of the whippe, this wine mingled with that bitter potion, turned it also into wine: insomuch as they reioyced, that they were counted worthy to [Page 28] suffer that which they did, for Christs sake.
That Religion therefore, which lockes from the people, the wine in this Sacrament, doth therein also as much, as lies in it, keep from them also that wine, which is typed and shaddowed thereby, euen the precious bloud of Iesus Christ, the onely wine that can refresh and comfort the soule of an afflicted sinner, which is enough to argue the same to be Antichristian, if there were nothing else. And the more Antichristian, the more it maintaineth that the wine in this Sacrament, is the very reall bloud of Christ. What is [Page] this but to teach, that the true bloud of Christ belongs not to them, that if they wil be saued, they must bee saued by some other meanes; or onely by gazing vpon, and adoring the painted bloud of some painted or carued Crucifix.
4 This consecrated bread and wine, must also (by the precept of our Sauiour) bee eaten and drunken; & thereby we are taught: That those onely shal liue eternally, by the vertue of Christs Body and Bloud, which feed vpon the same, as mens bodies feed vpon bread and wine. For as bread and wine (if they be onely looked vpon, & [Page 29] not taken and receiued into the stomacke) can-feed, nourish, or refresh the body of man, or preserue life in the same: No more shall the Body & bloud of Christ, comfort and refresh the soule of a sinner, or be a means of spirituall and euerlasting life vnto him, except they bee receiued & spiritually applied to the soule, as bread and wine are to the body, when they are eaten and drunken. Those therfore, who are the redeemed of Christ, must be knit and vnited to Christ, and one with him, as the bread that nourisheth, and the wine that refresheth the body, is turned into our [Page] flesh, and made one with it. This Sacrament then, which sealeth so great a mystery as this is, cannot be profaned without great indignity to the mystery it selfe.
5 In that Christ saith, that that which they take and eat, it is his Body, and that which they drinke, it is his bloud, he teacheth vs. That this Sacrament doth not onely, (as in a Table) picture & represent what Christ hath suffered for sinners; but which is a thousand times more, it is by the dinance of Christ (to the worthy Receiuer) a blessed instrument; by meanes whereof, Christ Iesus and his merits, are [Page 30] applied and made effectuall to their soules. So that such is the vnion of the thing signified, and the signe, that in and throgh the eating of this bread, and drinking this wine, the soule of the worthy Receiuer, doth spiritually and by faith, eat the Body and drinke the bloud of Iesus Christ, and alwaies findeth such strength, comfort, and life therein, as the body findes ordinarily, in the eating of bread and drinking of wine. So that this bread and this wine, are not onely naked signes of Christ Body and bloud, as the garland and Iuybush are of wine, which onely shew [Page] that there is wine there to bee bought, but doe not exhibite it: But the Body of Christ is in such a manner in this sacramentall bread, and the bloud in this wine, that in the eating of the one, the worthy Receiuer eats the other, & in drinking the one, drinkes the other. Can there then a greater mystery be deuised by man, in and about which hee ought to bee reuerently conuersant, & religiously and holily affected: And is it not a brutish sinne, to behaue our selues vnworthily in such an action?
Let vs not heere passe by, but once againe enter into consideration, of [Page 31] that execrable Religion of the Church of Rome, which keepeth such a Cup, filled with such wine (without any colour in the world) from the people. They say, that the bloud of Christ, is in the body of Christ; and therefore the people in receiuing the one, receiue therein the other. But this is an Antichristian foppery: how can those be together, that Christ hath so directly put asunder, the one in a loafe, the other in a Cup? How can the bloud be in a body broken, and pierced? How can that bloud be in the body, which is shed out of the body? What bloud of Christ [Page] can comfort a Christian soule, but that which was shed? or what bloud is offered in this Sacrament, but that which was shed? and though it were in the body, as it is receiued in this Sacrament: yet it being Christs wil, his bloud should not only be eaten, but drunken; what a sacriligious lewdnes is this, where Christ especially, and by name, requires the drinking of his bloud, that they should deny the people that, and make them take vp, with the eating of it onely? And how doth it appeare, that the bloud, as it is eaten, is any part of the Sacrament, and if not, what benefit comes [Page 32] to the Receiuer thereby, in that regard? iust nothing. It is the drinking, and not the eating of Christs bloud in this Sacrament, that must refresh the soule of the Communicant: & without this drinking therof, the soule can no more be refreshed with the bloud of Christ, in this Sacrament, then the bodily thirst can bee quenched, by that water that is in bread. And a man, in eating the Body of Christ broken, crucified, pierced with a speare, and sacrificed; so as it is exhibited to a Christian, in this Sacrament, can no more be said, in & thereby to drinke the bloud of [Page] Christ, then the Iewes that did eat the flesh of sheepe and oxen, offered in sacrifice, after that the bloud was separated, and the parcels were rosted and broyled, could bee said then, and therein to drink the bloud of sheep & oxen. And they might as well proue that wine was in the bread, before the consecration, as that the bloud of Christ, is in the body after the consecration.
CHAP. VIII. Of the end and vse of this Sacrament, in respect of the Communicant.
HItherto of the parts of this Sacrament.
The maine and most generall Ends and vses follow,
Which are two.
The
- 1. Respecting our selues especially.
- 2. Others also.
That which respecteth our selues, is, That wee receiue this Sacrament, to solemnize thereby a speciall memoriall of Christ, and of our Redemption by him. This doe (saith our Sauiour) in remembrance of me.
One End then, why this Sacrament is to bee vsed, and the vse to bee continued in the Church of Christ, is, That in and by the due receiuing thereof, wee might the [Page] more feelingly and effectually remember, what our Sauiour hath done and suffered for vs.
When our speciall friends, vpon their departure from vs, doe bestow vpon vs any token of remembrance, they do it not onely for that speciall good that comes to vs, by the ordinary vse of the thing it selfe; but also that thereby, so often as wee looke vpon the same, or vse it, we should moreouer make this vse of it, to call to minde thereby, the many loues and fauours they haue shewed vnto vs. And this is written in our nature, that when any occasion is but offered vnto [Page 34] vs, of remembring a deare friend departed from vs, to be more then ordinarily affected therewith. Hence superstitious persons, so heartily (vpon any occasion of remembrance) pray the Lord to haue mercy on their soules that are departed this life, whom they loue and haue been bound vnto: but when they behold any speciall memoriall and token of their loue, then they are often (for the time) transported & rauished with extraordinary affection, which they will shew euen to the token of remembrance it self, doing a kinde of honour vnto it. Seeing therefore, this [Page] Sacrament, that is not only left vnto vs, by the greatest friend that euer we had, but left of purpose to bee a speciall remembrance and pledge, of the greatest loue that euer was shewed to mortall creatures, and which hath the very effects and fruits of loue written vpon it, yea ingrauen in it; yea, in some sort contained in it; Is it not incredible, that any that loue & beleeue in Iesus Christ, should lightly regard & vnworthily abuse this Sacrament?
But heere by the way, wee may obserue how strangely forgetfull, euen the faithfull are, of the vnspeakeable loue of [Page 35] Christ, that they should stand in need of such a Remembrance: For vnto them is this Sacrament giuen, as a helpe therevnto. Is it possible that a man should be forgetfull of such a Master, as hath with a great price redeemed him frō the Gallies? Yea, who for to redeeme him, hath made himselfe a slaue; yea, who was content to purchase his seruants freedome, with his owne death? Is it possible, such a seruant should need any speciall remembrance? would not one thinke he should rather need som means to make him forget his loue. Yet this is the strange disposition of all Christians, [Page] euen of the best: that though our condition was a thousand times more miserable, then the condition of a Turkes Gally-slaue can bee: Though christ Iesus hath done ten thousand times more for our freedome therefrom, then is possible for any one man to doe for another: though whatsoeuer wee enioy, we haue it from his mercy and loue: our soules, bodies, senses, wit, beautie, wealth, life; so as all our senses are so compassed about, with memorialls of his loue, that wee can see, heare, feele, nor taste any thing; but it may put vs in minde of his loue; yea, of his death [Page 36] and passion, by which the free vse of these things haue beene purchased vnto vs; yet for all this, you see we stand in need of a more special remembrance: Yea, and yet (sinfull wretches that we are) we are ready to abuse these Remembrances; And (which exceedeth wonder) wee are prone, in the midst of them, most of all to forget Christ and his loue towards vs, and then, and therein readiest to dishonour him.
Wee may hence further note.
That Christ our Sauiour, takes it most kindly when we remember and thinke vpon him, & that [Page] which hee hath done for vs.
The institution of this Sacrament, to this end shewes hee much affects and desires it. And the more he affects, and delights in our remembrance of him; the more vnkindly and offensiuely hee will take our forgetfulnesse of him.
Hence also it appeares, that then we specially eat the flesh of christ, & drink his bloud, when with a beleeuing heart & mind, we effectually remember, & in our remembrance, we seriously meditate of, & in our meditation are religiously affected, and in our affections throughly inflamed with the loue [Page 37] of Christ, grounded vpon that which Christ hath done for vs, and which is represented and sealed vnto vs in this Sacrament.
CHAP. IX. Of the End and vse of this Sacrament in respect of others.
THE end that respecteth others, is; The shewing forth of his death till he come, that is,
By eating this bread, and drinking this wine, Christians are to testifie and professe; and after a sort to preach to others, euen vnto the worlds end, the mystery of the Gospell; the sum, substance, [Page] and accomplishment whereof, is in the death of Christ, and the fruites that flow therefrom, all which are represented in this Sacrament.
Therefore in our due receiuing of this Sacrament, we doe (as it were) lead men by the hand, into the Garden of Gethsemane, and there shew them Christ in extreame horror, sweating bloud, Iudas traiterously kissing him, the Souldiers binding him and leading him to iudgement. We lead him to Caiphas Hall, and Pilates Throne; & there shew them Christ, most vniustly cōdemned, most contumeliously buffetted [Page 38] and spet vpon, scourged & crowned with thorns, scorned and derided. We lead them to Mount Caluerie, & there shew them him nailed on the Crosse, drinking vinegar mingled with gall, pierced with a speare, forsaken of his Father, in the horror thereof crying out most bitterly, My God, my God, why hast thou forsaken me. And all this for our sake, that thereby he might free vs from the curse of the Law, and purchase for vs euerlasting life.
Can we in this mystery, see & behold all this? shall wee (aftet a sort) heereby point it out vnto others, and shall wee [Page] therewith be nothing affected in our own soules, but come vnto the receiuing thereof, as so many senselesse blockes.
By this it appeares, how forcible the doctrine of the Sacrament is, to terrifie all Christians from the profanation thereof, and consequently to the fitting and preparing of them to the worthy receiuing thereof.
Where (to conclude) note that the Apostle in al the former points, hath propounded nothing vnto the Church of Corinth, but what they could not be ignorant of before; which practise of the Apostle teacheth vs, [Page 39] of what necessitie continuall teaching is in the Church of Christ, when Ministers must be faine, not onely to instruct the people of God in those points of doctrine that they are ignorant of: but often also call to their minde & consideration, those points which they know already well enough, vpon such particular occasions as they are to make speciall vse of them. And verily, though men could say all the Scriptures by heart, though they could vnderstand euery hard and difficult place thereof; though they knew al the grounds and principles of the Christian Faith; [Page] though they were able to answere all oppositions against any diuine truth: yet for all this, there would be vse both of reading the Word, & preaching also in the Church of God.
For let our knowledge bee neuer so great, yet if wee bee not often put in mind of it: if we be not taught how in such and such particular cases to apply it; if by the power of Christs Ordinance, it be not beaten out of our head, into our heart, it will bee as a dead letter vnto vs, yea, and most out of our head, when wee should most vse it. For so was the particular knowledge of this Sacrament [Page 40] in this Church of Corinth. And so will the knowledge of this, or of any truth else bee, if it bee not reuiued and quickned in vs, by daily teaching & instruction.
CHAP. X. What it is to bee guilty of the body and bloud of Christ.
HItherto of the Doctrine of this Sacrament.
The consequent of the Doctrine followeth.
Whosoeuer therefore (saith the Apostle) shall eat this Bread, and drinke the Cup of the Lord vnworthily, shall be guilty of the body & bloud of Christ.
We haue in the consideration of euery particular point of Doctrine cōcerning this Sacramēt, inferred generally; that it must needs bee a fearefull sin, to profane and abuse the same, and not to receiue it in that manner that we ought to doe. But the Apostle heere from inferreth in speciall, a monstrous dangerous sinne indeed.
For the better vnderstanding therefore of the Apostles consequent, and for our further helpe in this preparation,
- Let vs consider
- First
- The sin it selfe. and,
- The means by which we are guilty of the sinne.
- Secondly, the ground vpon which such persons are guilty.
- First
The sinne is, A guiltines of the Body and Bloud of Christ. To be guilty of his body and bloud, is to offer some speciall disgrace and indignitie, vnto the Person and sufferings of Christ, and (in a speciall manner) to sinne against the great worke of our Redemption; Yea, in some sort, to commit a sin of the very same nature & quality which they [Page] did, who had their hands in crucifying Christ. For to be guilty of bloud, is in some sense or other, to be a murtherer and shedder of bloud; and therefore to bee guilty of Christs bloud, is (in some degree or other) to haue our hands in his death: And by consequent to be partners with Iudas in betraying him; with the wicked Iewes, in crying, crucifie him; w th Annas, Caiphas & Pilate, in condemning him, with the cruell Souldiers, in whipping and scourging him, spetting in his face, crowning him with thornes, and nailing him on the Crosse, &c. The worst amongst Christians abhorre [Page 42] these persons, euen for these sinnes committed against the Person of Christ. Let vs therefore learne, to abhorre that practise, which will pull vpon our heads the guilt of the same sinne. To bee guiltie of any bloud, (though of wicked and sinfull bloud) hath bin a burthen, that hath made the stoutest heart to ake and grone vnder it. But who is able, (when his conscience shall once be awaked) to beare the guilt of innocent bloud? And if the bloud of innocent Abel, did lie so heauy vpon Cain, Gen. 4.13. How heauy shall the bloud of the innocent Lambe of [Page] God, lie vpon them that are guilty thereof? Wee may remember how heauy it was vpon Iudas, Mat. 27.25. and we may see at this day, how heauy it lies vpon the heads of the whole Nation of the Iewes, according to their owne cursed wish. Mat. 27.25. This sinne therefore, being a bloudy sin, and by consequent in it selfe, a most vnsupportable sinne; can we be too carefull to auoid it? It is not our ignorance, or good meaning, that in this case will iustifie vs. Many of the Iewes, did in their ignorance crucifie Christ, Luke 23.34. Acts 3.17. This Church of Corinth also (no [Page 43] doubt) had a good meaning in receiuing this Sacrament; yet, by not receiuing it in that manner that they ought, they were deepely guiltie of this foule sinne.
CHAP. XI. By what meanes in receiuing this Sacrament, men become guiltie of the Body and bloud of Christ.
THe means by which wee become guiltie of the Body and bloud of Christ aforesaid, is; By receiuing this Sacrament vnworthily.
To receiue the Sacrament vnworthily, is; To come to the Table of the Lord, and there to presume [Page] to eat this bread, & drinke this wine, without any due reuerence or respect of the Mystery that is contained in them; or of the End why they were ordained; or of the Person, by whose Authoritie they were ordained; or without taking any care, or thought before hand, to bee such kinde of Persons, as this Sacrament was ordained and appointed for. The best of men, canot be said (in themselues) to be worthy to receiue this Sacrament; Yet, how vnworthy soeuer we are in our selues, if Christ deeme vs as worthy, and we be (in some measure) such persons, as hee hath [Page 44] ordained this Sacrament for; & if we do our vttermost to receiue it in that manner, with such hearts and affections as hee requires; wee may be said (how vnworthy soeuer otherwise wee be) to be worthy Receiuers of this Sacrament.
The ordinary and most cōmon causes, & meanes of vnworthy receiuing, are these which follow.
The first (that which wee noted in the beginning) is, Ignorance: when men will presume to pertake these Mysteries, before they vnderstand, or haue learned (in any reasonable sort) the true meaning & vse of them. Such must needs receiue, [Page] hand ouer head, they know not, nor care not what. And how then can they possibly be worthy Receiuers of so high and heauenly Mysteries?
The second is, Want of speciall Faith; when men pertake of the outward Elements, but yet do not beleeue, or expect any such speciall fruit or benefit, from the receiuing thereof, as is promised by the Word.
The third is Superstition; when one commeth to the Sacrament, in a [...] [...]ceit and imagi [...] that hee shall re [...] [...] her manner of b [...] [...]nd benefits by it, then is reuealed in the Word, or promised, or [Page 45] intended by Christ.
The fourth is Sensualitie; when men so satiate and pamper themselues with the delight & pleasures of the world, and the flesh, as they cannot, nor care not to taste of things spirituall. And therefore they bring no other hearts, nor affections vnto this Sacrament, then vnto ordinary meat and drinke; and sometimes worse.
The 5. is Carelesnes & securitie; which is, when we come with such affections and dispositions, vnto this Sacrament, as to a matter, that we neither looke to receiue any good by, or feare to receiue any hurt by. And [Page] therefore care not, so we receiue it, how wee receiue it.
The sixth is Presumption; when we neuer care in what manner wee receiue; and yet presume to receiue (as much fruit and benefit by the Sacrament) as those who are most carefull to fit and prepare themselues therevnto.
The seuenth is Vncharitablenes; when our soules are so full of bitter hatred and malice towards our neighbour, & by meanes therof so vexed and disquieted, with diuellish perturbations, that they cannot receiue, or taste the sweet comforts represented and offered [Page 46] in this Sacrament.
The 8. is Temporizing; w ch is, when the only, or main ground, for w ch we come to receiue this Sacrament, is; The fashion & custome of the times and places in which wee liue. And (when without any further examination) we thinke wee haue done enough, if we haue (in that outward forme and manner) receiued that others doe.
The ninth is Inconsideration, or an vnstaied and wandring minde; when either we consider not what wee are about, or haue our thoughts (during that action) busied about other matters.
The tenth is Profanenesse; [Page] when wee bring such hearts to the receiuing of the Sacraments, as (out of that acton at least) dispise Religion, and make a scorne of all true practise and profession of piety.
Other meanes and causes there are of this sin; but the consideration of these may suffice. As therefore we desire to be worthy receiuers of this Sacrament: and so to haue our hands free from the bloud of Christ; let vs with all care and study, practise the contrary vertues.
CHAP. XII. Of the ground, why vnworthy Receiuers are guilty of the Body and Bloud of Christ.
THe ground and reason, why those who receiue vnworthily, are guilty of the Body and bloud of Christ, may be gathered from the former Doctrine of the Sacrament. For from that doth the Apostle inferre and conclude the same.
1 Such persons in so doing, doe plainely despise the sacred authority of Christ, the Institutor & first Administer hereof. Now they that despise the authority of [Page] Christ, doe therein (in some sort) dispise the Person of Christ, and his sufferings, and by consequent shew contempt vnto his Body & bloud; by which principally his authority is ratified and confirmed. And to despise the Person, sufferings, Body and bloud of Christ; what is it (but in some sort) to assent vnto, & therein to ioyne with them that crucified him, and shed his bloud.
2 They contemne a special token of his loue, a speciall memoriall of his Body and bloud, a speciall instrument, by means wherof, his Body & bloud is applyed vnto them. What is this but [Page 48] to offer an indignity, vnto his sacred Body and bloud?
3 They offer heerein contempt, to the principall Cognizances & Ensignes of Christianitie, to a speciall coine and picture of Christ crucified.
The like wrong offered to the Ensignes and picture of a Prince, is worthily iudged to bee offered to the Prince himselfe; Yea, forasmuch as in this Sacrament, the very Body and bloud of Christ, and all the benefits depending therevpon, are spiritually offered vnto the Receiuer, as lands are offered & conuaied to men, by the sealing and deliuering of [Page] Deeds and Indentures; he that shall vnworthily behaue himselfe, in the receiuing of this Sacrament, shall therein as much despise the Body & bloud of Christ, as hee may bee said to despise, the gift of lands, which cōtemneth the writings, Seales, and Indentures, whereby they vse to bee conuaied, secured, and confirmed.
Hence from this consequent we may note.
1 That Christ receiues damnable indignitie, and contumely sometimes; not from Iewes and Infidels onely: but often from Christians, such as looke to be saued by his bloud-shedding, & that [Page 49] when they are performing speciall worship & seruice vnto him. For what greater wrong can there be, then to be guiltie of that bloud, which was shed to redeeme vs? which was the sinne of this Church, and is the sinne of all such Persons, as are vnworthy receiuers of this Sacrament.
2 The bare conformitie vnto the outward exercises of Religion, whether Word, Prayer, or Sacraments, is not enough to make vs good Christians; but we may be the worse Christians for this, Romans 2.28. 1 Cor. 10.1-7. Many ignorant and seduced soules, thinke they are [Page] Christians good enough, if their foreheads haue been sprinkled, with the water of Baptisme; if somtimes they heare the Word, and receiue the outward elements of this Sacrament. But they may doe all these in such a manner, that by doing of them, they may crucifie Christ, and trample his bloud vnder their feet. It were better for vs, neuer to receiue this Sacrament, then in and by the very act thereof, to pull vpon our heads the guilt of Christs body and bloud.
3 Note the different and contrary effect, of this Sacrament in the receiuers thereof. It is the [Page 50] sauour of death vnto death, to some; to othersome, the sauour of life vnto life. The worthy Receiuer is fed, and refreshed, and nourished, by the Body and bloud of Christ receiued therein. Contrarily, the vnworthy Receiuer, is polluted & defiled thereby; & the oftner he receiues it, the more hee receiues therein, the bane & poyson of his owne soule. Those therefore, which in such a manner, receiue the Body and bloud of Christ, and looke for Grace thereby, are therin as fond, as if they that whipt Christ, and nailed him on the Crosse, and by meanes thereof, had [Page] their faces, hands, and garments, besprinkled with his bloud, should thinke by that meanes to be purged & freed from their sinnes. Or as if hee (who pierced christs side with a Speare) should haue held a cup at the wound, and filled it, and drunke it off, and haue fancied by that meanes, to drinke the bloud of Christ, to the health and eternall saluation of his owne soule. And thus much of the first Part of Preparation.
Wherein wee haue been plainely taught, by the Apostle, what a dangerous sinne it is, to abuse this holy Sacrament. God grant, that [Page 51] the consideration hereof may deepely affects vs; that wee may with feare & trembling, take heed what hands wee lay vpon so holy Mysteries, Amen.