Meditations on the holy sacrament of the Lords last Supper Written many years sinceMeditations on the holy sacrament of the Lords last Supper Written many yeares since
Meditations on the holy sacrament of the Lords last Supper Written many years since by Edward Reynolds then fellow of Merton College in Oxford.Meditations on the holy sacrament of the Lords last Supper Written many yeares since by Edvvard Reynolds then fellow of Merton College in Oxford.
Edward Reynolds 1599–1676London: printed by Felix Kyngston for Robert Bostock, 1638
[8], 94, 81-142, 137-240, [4] p. · 60k words · STC 20929A · ESTC S112262
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
AND as the Author, so the Circumstances of the Institution do not a little add unto the excellency of this Sacrament: first for the circumstance of Time; 1It was the same night wherein he was betrayed:2 in the evening ⟨p. 25⟩and after Supper. In the evening or night, a time fit to prefigure a passion, and eclipse, his especially who was the Sun of righteousness, and the light of the world; a passion that brought darkness on the very fountain of light, the Sun, even in the midday: In the evening, 3to note that now the fullness of time was come, wherein Christ was to accomplish the redemption of the world. In the evening or twilight when the Passover was celebrated, learn from the condition of the time the nature as of that Legal,4 so in some sort of this Evangelical Sacrament; it is but a shadow and dark representation of that light which shall be revealed. It hath but the glimmerings, and faint resemblances of that mercy which redeemed us, of that glory which expecteth us. In the evening at the eating of the Paschal Lamb, to note that Christs active obedience to the commands of the Law went together with his passive obedience to the curse and penalty of the Law.
He first celebrated the Passover that therein he might restifie his performance of the Law, and then he instituted his own Supper, that therein he might prefigure his suffering of the Law.
In the evening after the Passover, to signify the abolishing both of the Evening, and of the Passover, the plucking away of Moses his veil, of all those dark & misty prefigurations of that light, which was within a few days to rise upon the world.
⟨p. 26⟩
He would first celebrate the Passover, and there nullify it,
to make it appear unto the world that he did not therefore abrogate that holy ordinance, because he oppugned it, but because he fulfilled it, and therefore to the substance he joins the shadow, the Lamb of the Jews, to the Lamb of God, the true sacrifice, to that which was typical, that the brightness of the one, might abolish and swallow up the shadow of other. In the evening at the time of unleavened bread, to signify that we also (it is the Inference of the Apostle) should keep our Feast not with the leavened bread of malice,
or of wickedness, but with the unleavened bread of sincerity and truth:
AND as the Author, so the Circumstances of the Institution do not a little adde unto the excellency of this Sacrament: first for the circumstance of Time; 1It was the same night wherein he was betrayed:2 in the evening ⟨p. 25⟩and after Supper. In the evening or night, a time fit to prefigure a passion, and eclipse, his especially who was the Sunne of righteousnesse, and the light of the world; a passion that brought darknesse on the very fountaine of light, the Sunne, even in the midday: In the evening, 3to note that now the fulnesse of time was come, wherein Christ was to accomplish the redemption of the world. In the evening or twylight when the Passeover was celebrated, learne from the condition of the time the nature as of that Legall,4 so in some sort of this Evangelicall Sacrament; it is but a shaddow and dark representation of that light which shall be revealed. It hath but the glimmerings, and faint resemblances of that mercy which redeemed us, of that glory which expecteth us. In the evening at the eating of the Paschall Lamb, to note that Christs active obedience to the commands of the Law went together with his passive obedience to the curse and penaltie of the Law.5 He first celebrated the Passeover that therein he might restifie his performance of the Law, and then he instituted his own Supper, that therin he might prefigure his suffring of the Law.6 In the evening after the Passeover, to signifie the abolishing both of the Evening, and of the Passeover, the plucking away of Moses his vail, of all those dark & misty prefiguratiōs of that light, which was within a few dayes to rise upon the world. ⟨p. 26⟩He would first celebrate the Passeover, and there nullifie it,7 to make it appeare unto the world that he did not therefore abrogate that holy ordinance, because he oppugn'd it, but because hee fulfil'd it, and therefore to the substance hee joynes the shaddow, the Lamb of the Jewes, to the Lamb of God, the true sacrifice, to that which was typicall, that the brightnesse of the one, might abolish and swallow up the shaddow of other. In the evening at the time of unleavened bread, to signifie that we also (it is the Inference of the Apostle) should keep our Feast not with the leavened bread of malice,8 or of wickednesse, but with the unleavened bread of sincerity and truth:
That we should not venture to play the hucksters with so divine and pure mysteries,1 by adulterating them with either the mixture of humane inventions, or with the mud of our own sinful affections. In the evening at the time of Supper, to note the most wiling & ready, yea, the forward and greedy resigning himself into the hands of bloody and cruel men;2 to signify that unto him it was meat and drink not only to do, but to suffer his Fathers will. In the evening of that same night,3 wherein he was betrayed to give first a warrant unto his Church, of his approaching passion, which, though so intolerable for the quality and burden of it, that it could not but am•ze his humanity, and draw ⟨p. 27⟩from him that natural and importunate expression of the desire he had to decline it,4 yet in their elements did he ascertain the Church,5 that as he came to drink of the brook in the way, so he should not shrink from drinking the very bitterest part of it.
That we should not venture to play the hucksters with so divine and pure mysteries,1 by adulterating them with either the mixture of humane inventions, or with the mud of our owne sinfull affections. In the evening at the time of Supper, to note the most wiling & ready, yea, the forward and greedy resigning himselfe into the hands of bloody and cruell men;2 to signifie that unto him it was meat and drink not only to doe, but to suffer his Fathers will. In the evening of that same night,3 wherein he was betrayed to give first a warrant unto his Church, of his approaching passion, which, though so intollerable for the quality and burthen of it, that it could not but am•ze his humanity, and draw ⟨p. 27⟩from him that naturall and importunate expression of the desire he had to decline it,4 yet in their elements did hee ascertaine the Church,5 that as he came to drink of the brook in the way, so hee should not shrink from drinking the very bitterest part of it.
And secondly in the night wherein he was betrayed, to forearm his poor disciples with comfort against the present loss of him, and against all that anguish which their tender hearts must needs suffer at the sight of that bloody and savage usage, which Judas and the Jews would show towards their Master. And therefore in these elements he acquaints them with the nature and quality of his passion, that it should be as Bread to strengthen, and as Wine to comfort the faint hearted, to confirm the knees that tremble, and the hands that hang down. Thirdly it was the night wherein he was betrayed,1 to let us understand that these words were the words of a ding man, and therefore to be religiously observed,2 and that this Sacrament was the work of a dying man,3 and therefore in its nature a Gift or Legacy. In his life time he gave his Church, his Word, and his Miracles, he went about doing good, but now in his passion he bestowed that which added weight and value, to all his other gifts, himself. Other men use to bequeath their bodies to the earth, from whence it came;4 but Christs body was ⟨p. 28⟩not to see corruption, and therefore he bequeathed it unto the Church. It was his body by his hypostatical and real but it is ours by a mystical and spiritual union.5 Whatsoever fullness is in him,6 of it have we all received; whatsoever graces and merits flow from him as the head, they trickle down as far as the skirts of his garment, the meanest of his chosen: the pains of his wounds were his, but ours is the benefit; the sufferings of his death were his, but ours is the mercy; the stripes on his back were his, but the balm that issued from them ours; the thorns on his head were his, but the Crown is ours; the holes in his hands and side were his, but the blood that ran out was ours: in a word, the price was his, but the purchase ours. The corn is not grinded, nor baked, nor broken for it self; the grape is not bruised nor pressed for it self; these actions rather destroy the nature of the elements than perfect them; but all these violations that they suffer are for the benefit of man. No marvel then if the Angels themselves stoop and gaze upon so deep a mystery, in which it is impossible to decide whether is greater the Wonder or the Mercy.
And secondly in the night wherein hee was betrayed, to forearme his poore disciples with comfort against the present losse of him, and against all that anguish which their tender hearts must needs suffer at the sight of that bloody and savage usage, which Iudas and the Jewes would shew towards their Master. And therefore in these elements he acquaints them with the nature and quality of his passion, that it should be as Bread to strengthen, and as Wine to comfort the faint hearted, to confirme the knees that tremble, and the hands that hang downe. Thirdly it was the night wherein he was betrayed,1 to let us understand that these words were the words of a ding man, and therefore to be religiously observed,2 and that this Sacrament was the work of a dying man,3 and therefore in its nature a Gift or Legacy. In his life time hee gave his Church, his Word, and his Miracles, he went about doing good, but now in his passion he bestowed that which added weight and value, to all his other gifts, himselfe. Other men use to bequeath their bodyes to the earth, from whence it came;4 but Christs body was ⟨p. 28⟩not to see corruption, and therefore hee bequeath'd it unto the Church. It was his body by his hypostaticall and reall but it is ours by a mysticall and spirituall union.5 Whatsoever fulnesse is in him,6 of it have we all received; whatsoever graces and merits flow from him as the head, they trickle down as farre as the skirts of his garment, the meanest of his chosen: the paines of his wounds were his, but ours is the benefit; the suffrings of his death were his, but ours is the mercy; the stripes on his back were his, but the balme that issued from them ours; the thornes on his head were his, but the Crowne is ours; the holes in his hands and side were his, but the blood that ran out was ours: in a word, the price was his, but the purchase ours. The corne is not grinded, nor baked, nor broken for it selfe; the grape is not br•ized nor pressed for it selfe; these actions rather destroy the nature of the elements than perfect them; but all these violations that they suffer are for the benefit of man. No marvell then if the Angells themselves stoop and gaze upon so deep a mysterie, in which it is impossible to decide whether is greater the Wonder or the Mercy.
If we look unto the Place 1where this Sacrament was celebrated even there also shall we find matter of meditation,2 for we may not think that two Evangelists would be so express ⟨p. 29⟩and punctual in describing the Place, i• there were not some matter of consequence to be observed in it. First then it was a borrowed room,3 he that had no hole where to lay his head in, had no place where to eat the Passover. We may not then expect in Christs new Supper any variety of rich and costly dishes; as his Kingdom is not, so neither is his Supper of this world. It was not his purpose to make our worship of him a chargeable service, and to enjoin us such a table, as should six our thoughts on the meats rather than on the substance which they resembled. He knew that where the senses are overcharged faith lies unexercised: and therefore he proportioned his Supper both to the quality of his own estate, which was poor, & to the condition of our weakness, apt (as the Church after in her love-feasts found) to be rather tempted than edified in too much variety of outward meats.4 It was likewise an upper room, to note the dignity and divineness of this Sacrament, and that property of lifting up the hearts, which it should work in the receivers of it.5 Our thoughts and affections while conversant about these mysteries should not lie grovelling on the earth, but should be raised unto high and noble contemplations.6 And this particular of the place may seem to have been imitated by the Churches, in placing the Lords Table and celebrating the Lords ⟨p. 30⟩Supper in the Chancel or upper room of the Temple; besides, it was a spacious and great room, and so it should be, for it was a great Supper, the Supper of a King. The Disciples were then the type & representative of the whole Catholic Church, which was now by them to be begotten unto God, and therefore the Chamber must needs be a resemblance and Model of the whole world throughout which the sound of Christs name, and the memory of his passion, should in his Supper be celebrated until the end of all things, and then no marvel if it were a great Chamber. Lastly, it was ready spread, fitted, trimmed, and prepared. So sacred a mystery as this may not be exhibited in an unfitted, or unclean place, much less received into a corrupt and unprepared soul.
If we look unto the Place 1where this Sacrament was celebrated even there also shall we find matter of meditation,2 for we may not think that two Evangelists would bee so expresse ⟨p. 29⟩and punctuall in describing the Place, i• there were not some matter of consequence to be observed in it. First then it was a borrowed roome,3 he that had no hole where to lay his head in, had no place where to eat the Passeover. We may not then expect in Christs new Supper any variety of rich and costly dishes; as his Kingdome is not, so neither is his Supper of this world. It was not his purpose to make our worship of him a chargeable service, and to enjoyne us such a table, as should six our thoughts on the meats rather than on the substance which they resembled. Hee knew that where the senses are overcharg'd faith lies unexercis'd: and therefore he proportion'd his Supper both to the quality of his own estate, which was poore, & to the condition of our weaknesse, apt (as the Church after in her love-feasts found) to be rather tempted than edified in too much variety of outward meats.4 It was likewise an upper roome, to note the dignitie and divinenesse of this Sacrament, and that property of lifting up the hearts, which it should work in the receivers of it.5 Our thoughts and affections while conversant about these mysteries should not lie groveling on the earth, but should be raised unto high and noble contemplations.6 And this particular of the place may seeme to have been imitated by the Churches, in placeing the Lords Table and celebrating the Lords ⟨p. 30⟩Supper in the Chancell or upper roome of the Temple; besides, it was a spatious and great roome, and so it should bee, for it was a great Supper, the Supper of a King. The Disciples were then the type & representative of the whole Catholick Church, which was now by them to be begotten unto God, and therfore the Chamber must needs be a resemblance and Modell of the whole world throughout which the sound of Christs name, and the memory of his passion, should in his Supper be celebrated untill the end of all things, and then no marvell if it were a great Chamber. Lastly, it was ready spread, fitted, trimmed, and prepared. So sacred a mysterie as this may not be exhibited in an unfitted, or uncleane place, much lesse received into a corrupt and unprepared soule.
The body of Christ was never to see corruption, and therefore it will never be mixed with corruption. It lay first in a clean womb, it was after buried in a virgin Sepulchre; it then was taken into the brightest heavens, and it still resides in molten and purified hearts. He that had the purity of a Dove, will never take up the lodging of a Crow. Here then we see from these circumstances with what reverence and preparation, with what affection and high esteem we should receive these sacred mysteries. The gift of a dying friend (though of contemptible value) is yet greatly prized for the ⟨p. 31⟩memory of the donor; for though the thing it self be small, yet is it the pledge of a great love.1 The words of a dying man, though formerly vile and vain, are for the most part serious and grave, how much more precious was the gift of Christ, who is the Almoner of Almighty God, and whose only business it was to give gifts unto men: how much more sacred were his last words,2 who all his life time spake as never man spake. The very presence of a dying man estamps on the mind an affection of fear and awe, much more should the words and gifts of him who was dead and is alive again. Certainly he hath a flinty soul whom love as strong as death,3 and death the work of that love cannot melt into a sympathy of affection. In sum: the Time of this Sacrament was a time of passion, let not us be stupid; it was a time of passover, let not our souls be unsprinkled; it was a time of unleavened bread, let not our doctrine of it, be adulterated with the leaven of heresy, not our souls in receiving, tainted with the leaven of malice; it was the time of betraying Christ, let not our hands again play the Judas by delivering him unto jewish and sinful souls, which will crucify again unto themselves the Lord of glory; let not us take that precious blood into our hands rather to shed it, than to drink it, and by receiving the body of Christ unworthily, make it as the sop was ⟨p. 32⟩to Judas even an harbinger to provide room for Satan. Again the place of the Sacrament was a high Room, let not our souls lie sinking in a dungeon of sin; it was a great room, let not our souls be straitened in the entertaining of Christ; it was a trimmed room, let not our souls be sluttish and unclean when then the King of glory should enter in:
The body of Christ was never to see corruption, and therefore it will never be mix'd with corruption. It lay first in a cleane womb, it was after buried in a virgin Sepulcher; it then was taken into the brightest heavens, and it still resides in molten and purifide hearts. He that had the purity of a Dove, will never take up the loding of a Crow. Here then we see from these circumstances with what reverence and preparation, with what affection and high esteeme we should receive these sacred mysteries. The gift of a dying friend (though of contemptible value) is yet greatly prized for the ⟨p. 31⟩memory of the donor; for though the thing it selfe be small, yet is it the pledge of a great love.1 The words of a dying man, though formerly vile and vaine, are for the most part serious and grave, how much more pretious was the gift of Christ, who is the Almoner of Almighty God, and whose only businesse it was to give gifts unto men: how much more sacred were his last words,2 who all his life time spake as never man spake. The very presence of a dying man estamps on the mind an affection of feare and awe, much more should the words and gifts of him who was dead and is alive againe. Certainly he hath a flinty soule whom love as strong as death,3 and death the work of that love cannot melt into a sympathie of affection. In summe: the Time of this Sacrament was a time of passion, let not us be stupid; it was a time of passeover, let not our soules be unsprinkled; it was a time of unleavened bread, let not our doctrine of it, be adulterated with the leaven of heresie, not our soules in receiving, tainted with the leaven of malice; it was the time of betraying Christ, let not our hands againe play the Iudas by delivering him unto jewish and sinfull soules, which will crucifie againe unto themselves the Lord of glory; let not us take that pretious blood into our hands rather to shed it, than to drink it, and by receiving the body of Christ unworthily, make it as the sop was ⟨p. 32⟩to Iudas even an harbenger to provide roome for Satan. Againe the place of the Sacrament was a high Roome, let not our soules lie sinking in a dungeon of sin; it was a great roome, let not our soules be straightned in the entertaining of Christ; it was a trimmed roome, let not oursoules be sluttish and uncleane when then the King of glory should enter in:
1debetur maximo operi haec veneratio, ut novissimum sit authorque ejus statim consecrandus. Plin. Paneg.
but as the Author of those mysteries was holy by a fullness of grace, the elements holy by his blessing, the time holy by his ordination, and the place holy by his presence; so let us by the receiving of them be transformed as it were into their nature, and be holy by that union unto Christ, of which they are as well the instrumental means whereby it is increased, as the seals and pledges whereby it is confirmed.
but as the Author of those mysteries was holy by a fulnesse of grace, the elements holy by his blessing, the tyme holy by his ordination, and the place holy by his presence; so let us by the receiving of them bee transformed as it were into their nature, and bee holy by that union unto Christ, of which they are as well the instrumentall meanes whereby it is increased, as the seales and pledges whereby it is confirm'd.
WE have considered the Author or efficient of this Sacrament and those circumstances which were annexed unto its Institution: we may now a little consider the essential parts of it, and first the elements, or matter of which it consisteth ⟨p. 33⟩consecrated bread & wine: it neither stood with the outward poverty of Christ, nor with the benefit of the Church to institute sucha sumptuous and gaudy elements as might possess too much the sense of the beholder, and too little resemble the quality of the Saviour. And therefore he choose his Sacraments rather for the fitness, than the beauty of them, as respecting more the end, than the splendour or riches of his Table, and intended rather to manifest his divine power in altering poor elements unto a precious use, than to exhibit any carnal pomp in such delicious fare as did not agree with the spiritualness of his Kingdom. Though he be contented out of tenderness toward our weakness to stoop unto our senses, yet he will not cocker them; as in his real and natural bodyb, so in his representative, the Sacrament, a sensual or carnal eye sees not either form or beauty, for which it may be desired. Pictures ought to resemble their originals, and the Sacrament we know is the picture or type of him who was ac man of sorrow, and this picture was drawn when the dayd of Gods fierce wrath was upon him, and can we then expect from it any satisfaction or pleasure to the senses: this body was naked on the Cross, it were incongruous to have the Sacrament of it pompous on the Table. As it was the will of the Father, which Christ both ⟨p. 34⟩glorifies and admires, to reveal unto babes what he hath hidden from the wise; so is it here his wisdom to communicate by the meanest Instruments, what he hath denied unto the choicest delicates: to feed his Daniels rather with po•lse than with all the dainties on the Kings table. And if we observe it, divine miracles take ever the poorest & meanest subjects to manifest themselves on. If he want an army to protect his Church, fliesd, & frogse, and caterpillars, and lampsf, and pitchers &c. shall be the strongest soldiersg and weapons he useth; the lameh, and the blindi, the dumbk, and the deadl, waterm, & clayn▪ these are materials for his power: even where thou seest the instruments of God weakest, there expect and admire the more abundant manifestation of his greatness, & wisdom;
WEE have considered the Author or efficient of this Sacrament and those circumstances which were annexed unto its Institution: we may now a little consider the essentiall parts of it, and first the elements, or matter of which it conconsisteth ⟨p. 33⟩consecrated bread & wine: it neither stood with the outwad poverrty of Christ, nor with the benefit of the Church to institute sucha sumptuous and gaudy elements as might possesse too much the sense of the beholder, and too little resemble the quality of the Saviour. And therefore he choose his Sacraments rather for the fitnesse, than the beauty of them, as respecting more the end, than the splendor or riches of his Table, and intended rather to manifest his divine power in altering poore elements unto a pretious use, than to exhibit any carnall pompe in such delicious fare as did not agree with the spiritualnesse of his Kingdome. Though he be contented out of tendernesse toward our weaknesse to stoop unto our senses, yet he will not cocker them; as in his reall and naturall bodyb, so in his representative, the Sacrament, a sensuall or carnall eye sees not either forme or beauty, for which it may bee desired. Pictures ought to resemble their originalls, and the Sacrament wee know is the picture or type of him who was ac man of sorrow, and this picture was drawne when the dayd of Gods fierce wrath was upon him, and can we then expect from it any satisfaction or pleasure to the senses: this body was naked on the Crosse, it were incongruous to have the Sacrament of it pompous on the Table. As it was the will of the Father, which Christ both ⟨p. 34⟩glorifies and admires, to reveale unto babes what hee hath hidden from the wise; so is it here his wisedome to communicate by the meanest Instruments, what he hath denied unto the choisest delicates: to feed his Daniels rather with po•lse than with all the dainties on the Kings table. And if we observe it, divine miracles take ever the poorest & meanest subjects to manifest themselves on. If he want an army to protect his Church, fliesd, & frogse
aNon ad elaborata i•pensis & art• convivia populi invitantur. Cy•ri.
undervalue not then the Bread and Wine in this holy Sacrament which do better resemble the benefits of Christ crucified than any other the choicest delicate•. Bread and Wine, the element is double to increase the comfort of the faithful, that byo two things wherein it is impossible for God to deceive, we might have strong consolation who have laid hold upon him. Thep dream is doubled said Joseph to Pharaoh, because the thing is certain: and surely here the element is doubled too that the grace may be the more certain. No marvel then if those men who deny ⟨p. 35⟩unto the people the certainty of grace, deny unto them likewise these double elements: so fit is it, that they which preached but a half comfort, should administer likewise but a half Sacrament. Secondly Bread and Wine. In cthe Passover there was blood shed, but there was none drunken: yea that flesh which was eaten was but once a year. Theyd who had all in types had yet their types as it were imperfect.e In the fullness of time came Christ, and with or •in Christ came the fullness of grace, and of his fullness do we receive in the Gospel, which the Jews only expected in the promise, thatg they without us might not be made perfect: these thingsh have I spoken saith Christ, that your joy might be full: the fullness of our Sacrament notes also the fullness of our Salvation, and of his sacrifice who is ablei perfectly to save those that come unto God by him. Thirdly Bread and Wine: common, vulgar, obvious food, (wine with water being the only known drink with them in those hot Countries) amongst the Jews a lamb was to be slain, a more chargeable and costly Sacrament, not so easy for the poor to procure, And therefore in the Sacrifice of first fruits, thek poor were dispensed with, and for a Lamb offered a pair of pigeons. Christ nowl hath broken down that partition wall, that wall of enclosure which made the Church as am garden with hedges, ⟨p. 36⟩and made only the rich, the people of the Jews, capable of Gods Covenants and Sacraments: now that Gods Table hath crumbs as well as flesh,a the Dogs, the Gentiles eat of it too; the poorest in the world is admitted to it, even as the poorest that are do shift for bread, though they are not able to provide flesh. Then the Church was ab fountain sealed up, but in Christ there was ac fountain opened for transgressions and for sins.
undervalue not then the Bread and Wine in this holy Sacrament which doe better resemble the benefits of Christ crucified than any other the choisest delicate•. Bread and Wine, the element is double to encrease the comfort of the faithfull, that byo two things wherin it is impossible for God to deceive, wee might have strong consolation who have laid hold upon him. Thep dreame is doubled said Ios•ph to Pharoah, because the thing is certaine: and surely here the element is doubled too that the grace may be the more certaine. No marvell then if those men who deny ⟨p. 35⟩unto the people the certainty of grace, deny unto them likewise these double elements: so fit is it, that they which preached but a halfe comfort, should administer likewise but a half Sacrament. Secondly Bread and Wine. In cthe Passeover there was blood shed, but there was none drunken: yea that flesh which was eaten was but once a yeare. Theyd who had all in types had yet their types as it were imperfect.e In the fulnesse of time came Christ, and with or •in Christ came the fulnesse of grace, and of his fulnesse doe we receive in the Gospell, which the Jewes only expected in the promise, thatg they without us might not be made perfect: these thingsh have I spoken saith Christ, that your joy might be full: the fulnesse of our Sacrament notes also the fullnesse of our Salvation, and of his sacrifice who is ablei perfectly to save those that come unto God by him. Thirdly Bread and Wine: common, vulgar, obvious food, (wine with water being the only knowne drinke with them in those hot Countries) amongst the Jewes a lamb was to bee slaine, a more chargeable and costly Sacrament, not so easie for the poore to procure, And therefore in the Sacrifice of first fruits, the
Fourthly Bread and Wine, Breadd to strengthen, and Wine to comfort. All temporal benefitse are in divine Dialect called Bread, it being the stafff of life, and the want of which though in a confluence of all other blessings causeth famineg in a Land. See here the abundant sufficiency of Christs passion, It is the universal food of the whole Church, which sanctifieth all other blessings, without which they have no relish nor comfort in them. Sin and the corrupt nature of man hath a venomous quality in it to turn all other good things into poison, unless corrected by this antidote, this Breadh of life, that came down from heaven. And well may it be called a bread of life, in as much as in it resides a power of trans-elementation, that whereas other nourishments do themselves turn into the substance of the receiver,6 this quite otherwise transforms and assimilates the soul unto the Image of it self, whatsoever ⟨p. 37⟩faintness we are in, if we hunger after Christ he can refresh us; whatsoever fears oppress us, if likea men oppressed with fear, we thirst & gasp after his blood, it will comfort us; whatsoever weakness either our sins or sufferings have brought us to, the staff of this bread will support us; whatsoever sorrows of mind, or coldness of affection do any way surprise us, this wine, or rather this blood (inb which only is true life) will with great efficacy quicken us. If we want power, we have the powerc of Christs Cross; if victory, we have the victory dof his Cross; if Triumph, we have the triumphe of his Cross; if peace, we have the peacef of his Cross; if wisdom, we have the wisdomg of his Cross. Thus is Christ crucified a Treasureh to his Church, full of all sufficient provision both for necessity and delight. Fifthly, Bread and Wine, both of parts homogeneall, and alike; each part of Bread, bread; each part of Wine, wine; no crumb in the one, no drop in the other, differing from the quality of the whole. O the admirable nature of Christs blood to reduce the affections and the whole man to one uniform and spiritual nature with it self. In so much that when we shall come to the perfect fruition of Christs glorious Body, our very bodies likewise shall be spirituali bodies; spiritual in an uniformity of glory, though not of ⟨p. 38⟩nature with the soul.a Sins commonly are jarring and contentious;
Fourthly Bread and Wine, Breadd to strengthen, and Wine to comfort. All temporall benefitse are in divine Dialect called Bread, it being the staffef of life, and the want of which though in a confluence of all other blessings causeth famineg in a Land. See here the abundant sufficiency of Christs passion, It is the universall food of the whole Church, which sanctifieth all other blessings, without which they have no relish nor comfort in them. Sinne and the corrupt nature of man hath a venemous quality in it to turne all other good things into poyson, unlesse corrected by this antitode, this Breadh of life, that came downe from heaven. And well may it be called a bread of life, in as much as in it resides a power of trans-elementation, that whereas other nourishments doe themselves turne into the substance of the receiver,6 this quite otherwise transformes and affirmilates the soule unto the Image of it selfe, whatsoever ⟨p. 37⟩faintnesse we are in, if we hunger after Christ hee can refresh us; whatsoever feares oppresse us, if likea men opprest with feare, we thirst & gaspe after his blood, it will comfort us; whatsoever weaknesse either our sinnes or suffrings have brought us to, the staffe of this bread will support us; whatsoever sorrowes of mind, or coldnesse of affection doe any way surprize us, this wine, or rather this bloud (inb which only is true life) will with great efficacy quicken us. If wee want power, wee have the powerc of Christs Crosse; if victory, we have the victory dof his Crosse; if Triumph, we have the triumphe
one affection struggles in the same soul with another for mastery, ambition fights with malice, and pride with covetousness, the head plots against the heart, and the heart swells against the head; reason and appetite, will and passion, soul & body set the whole frame of nature in a continual combustion, like anb unjointed or broken arm, one faculty moves contrary to the government or attraction of another, and so as in a confluence of contrary streams and winds, the soul is whirled about in a maze of intestine contentions. But when once we becomec conformable unto Christs death, it presently makes ofd two one, and so worketh peace, it slayeth that hatred and war in the members, and reduceth all unto that primitive harmony, unto that uniform spiritualness, whichf changeth us all into the same Image from glory to glory. Sixthly Bread and Wine: as they are homogeneall, so are they gunited together, and wrought out of divers particular grains and grapes into one whole lump or vessel: and thereforeh Bread and blood even amongst the Heathen were used for emblems of leagues, friendship, and Marriage the greatest of all unions. See the wonderful efficacy of Christ crucified to solder as it were, and joint all his members into one body by love, as they are united unto ⟨p. 39⟩him by faith. They are built up asi living stones through him who is the chief corner stone elect and precious unto one Temple; they are all united by love, by thek bond or sinews of peace unto him who is thel head, and transfuseth through them all the same vital nourishment; they are all them flock of Christ reduced unto one fold by that one chiefn Shepherd of their souls, who came to gather those that wandered either from him in life, or from one another in affection. Lastly Bread and Wine, severed and asunder; that to be eaten, this to be drunken; that in a loaf, this in a Cup: It is not the blood of of Christ running in his veins, but shed on his members that doth nourish his Church. Impious therefore is their practice, who pour Christs blood as it were into his body again, and shut up his wounds, when they deny the Cup unto the people under pretence that Christs Body being received, the blood by way of concomitancy is received together with it:
one affection struggles in the same soule with another for mastery, ambition fights with malice, and pride with covetousnesse, the head plots against the heart, and the heart swells against the head; reason and appetite, will and passion, soule & body set the whole frame of nature in a continuall combustion, like anb unjoynted or broken arme, one faculty moves contrary to the government or attraction of another, and so as in a confluence of contrary streames and winds, the soule is whirld about in a maze of intestine contentions. But when once we becomec conformable unto Christs death, it presently makes ofd two one, and so worketh peace, it slayeth that hatred and warre in the members, and reduceth all unto that primitive harmony, unto that uniforme spiritualnesse, whichf changeth us all into the same Image from glory to glory. Sixtly Bread and Wine: as they are homogeneall, so are they gunited together, and wrought out of divers particular graines and grapes into one whole lump or vessell: and thereforeh Bread and blood even amongst the Heathen were used for emblemes of leagues, friendship, and Mariage the greatest of all unions. See the wonderfull effi•acy of Christ crucified to sodder as it were, and joynt all his members into one body by love, as they are united unto ⟨p. 39⟩him by faith. They are built up asi living stones through him who is the chiefe corner stone elect and pretious unto one Temple; they are all united by love, by thek bond or sinewes of peace unto him who is thel head, and transfuseth through them all the same vitall nourishment; they are all them flock of Christ reduc'd unto one fold by that one chiefe
and so seal up that precious Fountain which he had opened, and make a monopoly of Christs sacred wounds, as if his blood had been shed only for the Priest, and not as well for the people; or as if the Church had power to withhold that from the people of Christ which himself had given them.
and so seale up that pretious Fountaine which he had opened, and make a monopoly of Christs sacred wounds, as if his blood had been shed only for the Priest, and not as well for the people; or as if the Church had power to withhold that from the people of Christ which himselfe had given them.
▪ these are materialls for his power: even where thou seest the instruments of God weakest, there expect and admire the more abundant manifestation of his greatnesse, & wisedome;
the Dogs, the Gentiles eat of it too; the poorest in the world is admitted to it, even as the poorest that are do shift for bread, though they are not able to provide flesh. Then the Church was a
to his Church, full of all sufficient provision both for necessitie and delight. Fiftly, Bread and Wine, both of parts homogeneall, and alike; each part of Bread, bread; each part of Wine, wine; no crumme in the one, no drop in the other, differing from the quality of the whole. O the admirable nature of Christs blood to reduce the affections and the whole man to one uniforme and spirituall nature with it selfe. In so much that when we shall come to the perfect fruition of Christs glorious Body, our very bodyes likewise shall be spirituall
Shepheard of their soules, who came to gather those that wandred either from him in life, or from one another in affection. Lastly Bread and Wine, sever'd and asunder; that to be eaten, this to be drunken; that in a loafe, this in a Cup: It is not the bloud of of Christ running in his veynes, but shed on his members that doth nourish his Church. Impious therefore is their practice, who powre Christs blood as it were into his body againe, and shut up his wounds, when they deny the Cup unto the people under pretence that Christs Body being received, the blood by way of concomitancy is received together with it:
