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.
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
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, flies
▪ 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, and catterpillers, and lampsf, and pitchers &c. shall be the strongest souldiersg and weapons he useth; the lameh, and the blindi, the dumbk, and the deadl, waterm, & clayn▪ 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;
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.
Here then we see first, in as much as these Elements are so necessary and beneficial to that life of man, with what appetite we should approach these holy mysteries, even with hungry and thirsty souls, longing for the sweetness of Christ crucified. Wheresoever God hath bestowed a vital being, he hath also afforded nourishment to sustain it, and an inclination and attractive faculty in the subject towards its nourishment. Even the new-borne Babe by the impression of nature, is moved to use the breasts before he knows them. Now we which were dead in sins hath Christ quickened,1 and hath infused into us a vital principle, even that faith by which the just doa live; which being instilled into us, Christ beginneth to be formedb in the soul, and the whole man to be made conformable cunto him. Then are the parts organized and fitted for their several works; there is an eye with Stephen to see Christ, an ear with Mary, to hear him; a mouth with Peter, to confess him; a hand with Thomas, to touch him; an arm with Simeon, to embrace him; ⟨p. 41⟩feet, with his Disciples, to follow him; a heart to entertain him, and bowels of affection to love him. Alld the members are weapons of righteousness; and thuse is the new man, the newf creature perfected. Now he that left notg himself amongst the Heathen without a witness, but filled even their hearts with food and gladness, hath not certainly left his own chosen without nourishment, such as may preserve them in that estate which he hath thus framed them unto. As therefore newh Infants are fed with the same nourishment and substance of which they consist; so the same Christ crucified, is as the cause and matter of our new birth, so the food which sustaineth and preserveth us in it: unto whose body and blood there must needs be as proportionable an appetite in a new Christian, as there is untoi Milk in a new Infant; it being more nourishable then Milk, and faith more vital to desire it then nature. And all this so much the rather, because he himself did begin unto us in a more bitter Cup. Did he on his Cross drinkk Gall and Vinegar for me, and that also made infinitely more bitter by my sins, and shal• not I at his Table drink Wine for my self, made infinitely sweeter with the blood which it conveys? Did he drink a Cupl of bitterness and wrath, and shall not I drink the Cup of blessingm?
HEre then we see first, in as much as these Elements are so necessary and beneficiall to that life of man, with what appetite we should approach these holy mysteries, even with hungry and thirsty soules, longing for the sweetnesse of Christ crucified. Wheresoever God hath bestowed a vitall being, hee hath also afforded nourishment to sustaine it, and an inclination and attractive faculty in the subject towards its nourishment. Even the new-borne Babe by the impression of nature, is moved to use the breasts before he knowes them. Now we which were dead in sinnes hath Christ quickned,1 and hath infused into us a vitall principle, even that faith by which the just doa live; which being instilled into us, Christ beginneth to be formedb in the soule, and the whole man to be made conformable cunto him. Then are the parts organced and fitted for their severall workes; there is an eye with Stephen to see Christ, an eare with Mary, to heare him; a mouth with Peter, to confesse him; a hand with Thomas, to touch him; an arme with Simeon, to imbrace him; ⟨p. 41⟩feet, with his Disciples, to follow him; a heart to entertaine him, and bowels of affection to love him. Alld the members are weapons of righteousnesse; and thuse is the new man, the newf creature perfected. Now hee that left notg himselfe amongst the Heathen without a witnesse, but filled even their hearts with food and gladnesse, hath not certainly left his owne chosen without nourishment, such as may preserve them in that estate which he hath thus framed them unto. As therefore newh Infants are fed with the same nourishment and substance of which they consist; so the same Christ crucified, is as the cause and matter of our new birth, so the food which sustaineth and preserveth us in it: unto whose body and blood there must needs be as proportionable an appetite in a new Christian, as there is unto
Did he eat the bread of affliction, and shall not I eat the ⟨p. 42⟩bread of life? Did he suffer his Passion, and shall not I enjoy it? Did he stretch out his hands on the Cross, and shall mine be withered and shrunken towards his Table? Certainly it is a presumption that he is not only sick but desperate, who refuseth that nourishment which is both food to strengthen, and Physic to recover him. Secondly, the benefit of Christ being so obvious as the commons, and so sufficient as the properties of these Elements declare: we see how little we should be dismayed at any either inward weaknesses and bruises of mind, or outward dangers and assaults of enemies, having so powerful a remedy so near unto us: how little we ought to trust in any thing within our selves, whose sufficiency and nourishment is from without. There is no created substance in the world but receives perfection from some other things; how much more must Man who hath lost his own native integrity go out of himself to procure a better estate, which in vain he might have done for ever, had not God first (if I may so speak) gone out of himself, humbling the Divine Nature unto a personal union with the humane. And now having such an Immanuel as is with us, not only by assuming us unto himself in his incarnation, but by communicating himself to us in these sacred Mysteries: whatsoever weaknesses dismays us, his body is bread to strengthen us, ⟨p. 43⟩whatsoever waves or tempests rise against us: his wounds are holes to hide and shelter us: what though sin be poison, have we not here the bread of Christ for an Antidote? What though it be red as Scarlet, is not his blood of a deeper colour? What though the Darts of Satan continually wound us, is not the issue of his wounds the balm for ours? Let me be fed all my days with bread of affliction, and water of affliction, I have another bread, another Cup to sweeten both. Let Satan tempt me to despair of life, I have in these visible and common Elements, the Author of life made the food of life unto me; let who will persuade me to trust a little in my own righteousness, to spy out some gaspings and faint relics of life in my self: I receive in these signs an all-sufficient Saviour, and I will seek for nothing in my self when I have so much in him.
Did he eat the bread of affliction, and shall not I eat the ⟨p. 42⟩bread of life? Did he suffer his Passion, and shall not I enjoy it? Did he stretch out his hands on the Crosse, and shall mine be withered and shrunken towards his Table? Certainly it is a presumption that he is not only sick but desperate, who refuseth that nourishment which is both food to strengthen, and Physick to recover him. Secondly, the benefit of Christ being so obvious as the commons, and so sufficient as the properties of these Elements declare: we see how little we should be dismaid at any either inward weaknesses and bruses of minde, or outward dangers and assaults of enemies, having so powerfull a remedy so neere unto us: how little we ought to trust in any thing within our selves, whose sufficiency and nourishment is from without. There is no created substance in the world but receives perfection from some other things; how much more must Man who hath lost his owne native integrity go out of himselfe to procure a better estate, which in vaine he might have done for ever, had not God first (if I may so speak) gone out of himselfe, humbling the Divine Nature unto a personall union with the humane. And now having such an Immanuel as is with us, not only by assuming us unto himselfe in his incarnation, but by communicating himselfe to us in these sacred Mysteries: whatsoever weaknesses dismayes us, his body is bread to strengthen us, ⟨p. 43⟩whatsoever waves or tempests rise against us: his wounds are holes to hide and shelter us: what though sinne be poyson, have we not here the bread of Christ for an Antidote? What though it be red as Skarlet, is not his blood of a deeper colour? What though the Darts of Satan continually wound us, is not the issue of his wounds the balme for ours? Let me be fed all my dayes with bread of affliction, and water of affliction, I have another bread, another Cup to sweeten both. Let Satan tempt mee to despaire of life, I have in these visible and common Elements, the Author of life made the food of life unto me; let who will perswade me to trust a little in my owne righteousnesse, to spie out some gaspings and faint reliques of life in my selfe: I receive in these signes an all-sufficient Saviour, and I will seeke for nothing in my selfe when I have so much in him.
Lastly, we see here, both from the example of Christ who is the pattern of unity, and from the Sacrament of Christ which is the Symbol of unity, what a conspiracy of affections ought to be in us, both between our own, and towards our fellow-members. Think not that thou hast worthily received these holy mysteries, till thou find the image of that unity which is in them, conveyed by them into thy soul. As the breaking of the bread is the Sacrament of Christs Passion, so the aggregation of many ⟨p. 44⟩grains into one mass should be a Sacrament of the Churches unitya. What is the reason that the bread and the Church should be both called in the Scripture by the same name? The breadb is the body of Christ, and the Churchc is the body of Christ too? Is it not because as the bread is one Loaf out of diverse corns, so the Church is one body out of diverse Believers; that the representative, this the mystical body of the same Christ. Even as the Word,d and the Spirit,e, and the faithful,f, are in the Scripture all called by the same name of seedg, because of that assimilating virtue, whereby the one received, doth transform the other into the similitude and nature of it selfh. If the beams of the Sun, though divided and distinct from one another, have yet a unity in the same nature of light, 9because all partake of one native and original splendour: if the limbs of a Tree, though all several, and spreading different ways, yet have a unity in the same fruits, because all are incorporated into one stock or root: if the streams of a River, though running diverse ways, do yet all agree in a unity of sweetness and clearness, because all issuing from the same pure Fountain: why then should not the Church of Christ, though of several and divided qualities and conditions, agree in a unity of truth and love, Christ being the Sun whence they all receive their light, ⟨p. 45⟩the Vinel into which they are all ingrafted and the Fountainm that is opened unto them all for transgressions and for sins.
Lastly, we see here, both from the example of Christ who is the patterne of unity, and from the Sacrament of Christ which is the Symboll of unity, what a conspiracy of affections ought to be in us, both betweene our owne, and towards our fellow-members. Thinke not that thou hast worthily received these holy mysteries, till thou finde the image of that unity which is in them, conveighed by them into thy soule. As the breaking of the bread is the Sacrament of Christs Passion, so the aggregation of many ⟨p. 44⟩graines into one masse should be a Sacrament of the Churches unitya. What is the reason that the bread and the Church should be both called in the Scripture by the same name? The breadb is the body of Christ, and the Churchc is the body of Christ too? Is it not because as the bread is one Loafe out of diverse cornes, so the Church is one body out of diverse Beleevers; that the representative, this the mysticall body of the same Christ. Even as the Word,d and the Spirit,e, and the faithfull,f, are in the Scripture all called by the same name of seedg, because of that assimulating vertue, whereby the one received, doth transforme the other into the similitude and nature of it selfeh. If the beames of the Sunne, though divided and distinct from one another, have yet a unity in the same nature of light, 9because all pertake of one native and originall splendor: if the limbes of a Tree, though all severall, and spreading different wayes, yet have a unity in the same fruits, because all are incorporated into one stock or root: if the streames of a River, though running diverse wayes, doe yet all agree in a unity of sweetnesse and cleerenesse, because all issuing from the same pure Fountaine: why then should not the Church of Christ, though of severall and divided qualities and conditions, agree in a unity of truth and love, Christ being the Sunne whence they all receive their light,
IT follows now, that we enquire farther into the nature of this holy Sacrament, which will be explained by considering the Analogy, fitness, and similitude between the signs, and the things signified by them, and conferred or exhibited together with them, which is Christ the Lord. Now, this Analogy or fitness as it hath been in some general manner expressed in the nature or quality of the elements substantially or physically taken; so more expressly and punctually is it proposed unto us in those holy aactions which do alter in the use, and make it a Sacrament. And first we find that Christ took the Bread and Wine, and blessed it, and gave thanks, and so consecrated it, or set a part unto a holy or solemn use,2 which is the reason why Saint Paul calls it a Cup ⟨p. 46⟩of blessing; so that unto the Church it ceaseth cto be that which nature had made it, and begins to be that unto which the blessing had consecrated it: In like manner did the eternal Son of God assume into the subsistence of his own infinite person, the whole nature of man, the body and the soul, by the virtue of which wonderful union notwithstanding the properties of the divine nature, remain absolutely intransient and uncommunicable unto the humane; yet are there shed from that inexhaustible fountain many high and glorious endowments, by which the humanity under this manner of subsistence is danointed,5consecrated,e sealed, and set apart for that work of incomprehensible love and power, the redemption of the world: and secondly as the Bread is taken by us from Christ in the nature of a gift, he brake it and gave it to his Disciples; so is the humane nature taken by Christ from the Father as a giftf, from the good pleasure of God. Thirdly, as the taking of the Bread by Christ did alter only the manner of its being, the operation, and efficacy, the dignity and use, but no way at all the element or nature of the Bread.
IT followes now, that we enquire farther into the nature of this holy Sacrament, which will be explained by considering the Analogie, fitnesse, and similitude betweene the signes, and the things signified by them, and conferred or exhibited together with them, which is Christ the Lord. Now, this Analogie or fitnesse as it hath been in some generall manner expres'd in the nature or quality of the elements substantially or physically taken; so more expressely and punctually is it propos'd unto us in those holy aactions which doe alter in the use, and make it a Sacrament. And first we finde that Christ tooke the Bread and Wine, and blessed it, and gave thanks, and so consecrated it, or set a part unto a holy or solemne use,2 which is the reason why Saint Paul calls it a Cup ⟨p. 46⟩of blessing; so that unto the Church it ceaseth cto be that which nature had made it, and beginnes to be that unto which the blessing had consecrated it: In like manner did the eternall Sonne of God assume into the subsistance of his owne infinite person, the whole nature of man, the body and the soule, by the vertue of which wonderfull union notwithstanding the properties of the divine nature, remaine absolutely intransient and uncommunicable unto the humane; yet are there shed from that inexhaustible fountaine many high and glorious endowments, by which the humanity under this manner of subsistence is dannoynted,5consecrated,e sealed, and set apart for that work of incomprehensible love and power, the redemption of the world: and secondly as the Bread is taken by us from Christ in the nature of a gift, he brake it and gave it to his Disciples; so is the humane nature taken by Christ from the Father as a giftf, from the good pleasure of God. Thirdly, as the taking of the Bread by Christ did alter only the manner of its being, the operation, and efficacy, the dignity and use, but no way at all the element or nature of the Bread.
aCypri. de Caen. Tertul. cont. marc. lib. 1. c. 23.
Even so the taking of the humane body by Christ did confer indeed upon it many glorious effects, and advance it to an estate far above its common and ordinary capacity (always yet reserving those defects ⟨p. 47⟩and weaknesses which were required in the economy, and dispensation of that great work for which he assumed it) but yet he never altered the essential and natural qualities of the body, but kept it still within the measure and limits of the created perfection which the wisdom of God did at first share out unto it. Lastly, to (come nearer unto the Cross of Christ) as he did by prayer and thanksgiving consecrate their elements unto a holy use; so did he immediately before his passion (of which this is the Sacrament) make that consecratoryg prayer and thanksgiving which is registered for the perpetual comfort of his Church.
Even so the taking of the humane body by Christ did conferre indeed upon it many glorious effects, and advance it to an estate farre above its common and ordinary capacity (alwayes yet reserving those defects ⟨p. 47⟩and weaknesses which were required in the aeconomie, and dispensation of that great work for which he assumed it) but yet he never alterd the essentiall and naturall qualities of the body, but kept it still within the measure and limits of the created perfection which the wisdome of God did at first share out unto it. Lastly, to (come neerer unto the Crosse of Christ) as hee did by prayer and thanksgiving consecrate their elements unto a holy use; so did he immediately before his passion (of which this is the Sacrament) make that consecratoryg prayer and thanksgiving which is registred for the perpetuall comfort of his Church.
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:
Milke in a new Infant; it being more nourishable then Milke, and faith more vitall to desire it then nature. And all this so much the rather, because he himselfe did begin unto us in a more bitter Cup. Did he on his Crosse drink
Gall and Vinegar for me, and that also made infinitely more bi•ter by my sinnes, and shal• not I at his Table drink Wine for my selfe, made infinitely sweeter with the blood which it conveighs? Did hee drink a Cup
