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.
Secondly, besides this, there is a farther union of Christ unto all the Professors of his truth in knowledge and explicit faith, which is by a farther operation infusing into them the light of truth, and some general graces that which make them serviceable for his Church; even as the root of a tree, will sometimes so far enliven the branches as shall ⟨p. 67⟩suffice unto the bringing forth of leaves, though it supply not juice enough for solid fruit: for whatsoever graces the outward professors of Christianity do receive, they have it all derived on them from Christ; who is the dispenser of his Fathers bounty, and who enlighteneth every man that cometh into the World.
Secondly, besides this, there is a farther union of Christ unto all the Professors of his truth in knowledge and explicite faith, which is by a farther operation infusing into them the light of truth, and some generall graces that which make them serviceable for his Church; even as the root of a tree, will sometimes so farre enliven the branches as shall ⟨p. 67⟩suffice unto the bringing forth of leaves, though it supply not juyce enough for solid fruit: for whatsoever graces the outwad professors of Christianity do receive, they have it all derived on them from Christ; who is the dispencer of his Fathers bounty, and who inlightneth every man that commeth into the World.
Thirdly, there is a more special and near union of Christ to the faithful, set forth by the resemblances of buildingc, ingrastured, memberse, marriagef, and other the like similitudes
. Even as in natural generation, the soul is no sooner infused and united but presently there is sense and vegetation derived on the body: so in spiritual new birth, as soon as Christ is formed
by him, and all the operations of a spiritual life, sense of sin, vegetation, and growth in faith, understanding and knowledge of the mystery of godliness, taste and relish of eternal life, begin to show themselves in us. We
of those graces, those vital motions, that incorruption, purity, and holiness, which was given to him without measure; that he alone might be the Author
of glory to the Church: from which consecration of Christ, and sanctification of the Church, the Apostle infers a union between Christ and the Church; for he that sanctifieth and they that are sanctified are of one. And all this, both union or association with Christ, and communion in those heavenly graces which by spiritual influence from him are shed forth upon all his members, is brought to pass by this means originally, because
Christ and we do both partake of one and the self-same spirit, which spirit conveys to the faithful, whatsoever in Christ is communicable unto them. For as the members natural of man are all conserved in the integrity and unity of one body, by that reasonable soul which animates, enlivens, and actuates them, by one simple and undivided information, without which they would presently fall asunder and moulder into dust:
Thirdly, there is a more speciall and neere union of Christ to the faithfull, set forth by the resemblances of buildingc, ingrastured, memberse, marriagef, and other the like similitudesg in the Scriptures, whereby Christ is made unto us the Originall, and well-spring of all spirituallh life and motion, of all fulnesse iand fructificationk. Even as in naturall generation, the soule is no sooner infus'd and united but presently there is sense and vegetation derived on the body: so in spirituall new birth, as soone as Christ is formedl in us as the Apostle speakes, then presently are we quicknedm by him, and all the operations of a spirituall life, sense of sin, vegetation, and growth in faith, understanding and knowledge of the mysterie of godlinesse, taste and relish of eternall life, begin to shew themselves in us. Wen are in Christ by grace, even as by nature we were in Adam. Nowo as from Adam there is a perpetuall transfusion of Originall sin on all his posterity, because we were all then not only represented by his person, ⟨p. 68⟩but contained in his loynes; so from Christ, who on the Crosse did represent the Church of God, ande in whom we are, is there by a most speciall influence transfus'd on the Church, some measuref of those graces, those vitall motions, that incorruption, purity, and holinesse, which was given to him without measure; that he alone might be the Authorg and Originall of eternall salvation, the consecrated Princeh of glory to the Church: from which consecration of Christ, and sanctification of the Church, the Apostle inferres a union betweene Christ and the Church; for he that sanctifieth and they that are sanctified are of one. And all this, both union or association with Christ, and communion in those heavenly graces which by spirituall influence from him are shed forth upon all his members, is brought to passe by this meanes originally, becausei Christ and we do both partake of one and the selfe-same spirit, which spirit conveighs to the faithfull, whatsoever in Christ is communicable unto them. For as the members naturall of man are all conserv'd in the integrity and unity of one body, by that reasonable soule which animates, enlivens, and actuates them, by one simple and undivided information, without which they would presently fall asunder and moulder into dust:
even so the members of Christ are all firmly united unto him, and from him receive all vital ⟨p. 69⟩motions, by means of that common Spirit, which in Christ above measure, in us according unto the dispensation of Gods good will, worketh one and the self-same life and grace; so that by it, we are all as really compacted into one mystical body, as if we had all but one common soul. And this is that which we believe touching oura fellowship with the Son, as S. John calls it; the clear and ampleb apprehension whereof is left unto that place where both our union and likeness to him, and our knowledge of him shall be made perfect.
even so the members of Christ are all firmely united unto him, and from him receive all vitall ⟨p. 69⟩motions, by meanes of that common Spirit, which in Christ above measure, in us according unto the dispensation of Gods good will, worketh one and the selfe-same life and grace; so that by it, we are all as really compacted into one mysticall body, as if we had all but one common soule. And this is that which we beleeve touching oura fellowship with the Sonne, as S. Iohn cals it; the cleere and ampleb apprehension whereof is left unto that place where both our union and likenesse to him, and our knowledge of him shall be made perfect.
bNam & nunc est in nobis, & nos in ill•; sed hoc nunc credimus, tunc etiam cognos•emus: quamvis & nunc credend••overimus, sed tunc contemplando noscemus August. Tom. 9. Tract. 75. in John.Nam & nunc est in nobis, & nos in ill•; sed hoc nunc credimus, tunc etiam cognos•emus: quamvis & nunc credend••overimus, sed tunc contemplando noscemus August. Tom. 9. Tract. 75. in Iohn.
Sixthly, we eat and drink the Sacrament of Christs Passion, that thereby we may express that more close and sensible pleasure which the faithful enjoy in receiving of him. For there is not any one sense whose pleasure is more constant and express, than this of Tasting: the reasons whereof are manifest. For first it follows by the consequence of opposites, that that faculty when fully satisfied, must needs be sensible of the greatest pleasure whose penury & defect brings the extremest anguish on nature. For the evil of any thing being nothing else but an obliquity and aberration from that proper good to which it is opposed. It must needs follow, that the greater the extent and degrees of an evil are, the more large must the measure of that good be in the distance from which that evil consisteth. ⟨p. 70⟩Now it is manifest that the evil of no senses is so oppressive and terrible unto nature, as are those which violate the taste and touch (which later is ever annexed to the former;) no ugly spectacles for the eyes, no howls or shriekings for the ear, no stench or infection of air for the smell, so distasteful, through all which the anguish of a famine would not make a man adventure to purchase any food, though affected even witha noisome qualities. Secondly, the pleasure which nature takes in any good thing, is caused by the union thereof to the faculty, by means whereof it is enjoyed; so that the greater the union is, the more necessarily is the pleasure of the thing united. Now there is not any faculty whose object is more closely united unto it than this of Tasting: in Seeing, or Hearing, or Smelling, there may be a far distance between us and the things that do so affect us, but no tasting without an immediate application of the object to the faculty. Other objects satisfy though without me, but meats never content nor benefit till they be taken in. Even so is it with Christ and the faithful: many things there are which affect them with pleasure, but they are without, and at a distance; only Christ it is, who by being and dwellingb in them, delighteth them. Lastly, we eat and drink the Sacrament of Christ crucified, that therein we may learn to admire ⟨p. 71⟩the wisdom of Gods mercy, who by the same manner of actions doth restore us to life, by which we fell from it.
Sixtly, we eat and drink the Sacrament of Christs Passion, that thereby we may expresse that more closse and sensible pleasure which the faithfull enjoy in receiving of him. For there is not any one sense whose pleasure is more constant and expresse, than this of Tasting: the reasons whereof are manifest. For first it followes by the consequence of opposites, that that faculty when fully satisfied, must needs be sensible of the greatest pleasure whose penury & defect brings the extreamest anguish on nature. For the evill of any thing being nothing else but an obliquity and aberration from that proper good to which it is oppos'd. It must needs follow, that the greater the extent and degrees of an evill are, the more large must the measure of that good be in the distance from which that evill consisteth. ⟨p. 70⟩Now it is manifest that the evill of no senses is so oppressive and terrible unto nature, as are those which violate the taste and touch (which later is ever annexed to the former;) no ugly spectacles for the eyes, no howles or shrikings for the eare, no stench or infection of aire for the smell, so distastefull, through all which the anguish of a famine would not make a man adventure to purchase any food, though affected even witha noisome qualities. Secondly, the pleasure which nature takes in any good thing, is caused by the union thereof to the faculty, by meanes whereof it is enjoyed; so that the greater the union is, the more necessarily is the pleasure of the thing united. Now there is not any faculty whose object is more closely united unto it than this of Tasting: in Seeing, or Hearing, or Smelling, there may be a farre distance betweene us and the things that do so affect us, but no tasting without an immediate application of the object to the faculty. Other objects satisfie though without me, but meats never content nor benefit till they be taken in. Even so is it with Christ and the faithfull: many things there are which affect them with pleasure, but they are without, and at a distance; onely Christ it is, who by being and dwellingb in them, deligheth them. Lastly, we eat and drink the Sacrament of Christ crucified, that therein we may learne to admire ⟨p. 71⟩the wisdome of Gods mercy, who by the same manner of actions doth restore us to life, by which we fell from it.
Satan and Death did first assault our ear, and then took possession of us by the mouth; Christ and faith chose no other gates to make a re-entry and dispossess them. Thus as1 skilful Physicians do often cure a body by the same means which did first distemper it, quench heats with heat, and stop one flux of blood by opening another: so Christ that he may quell Satan at his own weapons, doth by the same instruments and actions, restore us unto our primitive estate by which he had hurried us down from it. That those mouths which were at first open to let in death, may now much more be open, not only to receive, but to praise him, who is made unto us the Author and Prince of life.
Satan and Death did first assault our eare, and then tooke possession of us by the mouth; Christ and faith chose no other gates to make a re-entry and dispossesse them. Thus as1 skilfull Physitians doe often cure a body by the same meanes which did first distemper it, quench heats with heat, and stop one flux of blood by opening another: so Christ that he may quell Satan at his owne weapons, doth by the same instruments and actions, restore us unto our primitive estate by which he had hurried us downe from it. That those mouthes which were at first open to let in death, may now much more be open, not only to receive, but to praise him, who is made unto us the Author and Prince of life.
1Tertul. cont. Gnost. c. 5. Arist. Probl. sect. 1. quast. 45. & sect. 3 qu. 26. vid. August. de Doctrina Christiana. lib. 1. c. 14.
THESE are all the holy actions we find to have been by Christ and his Apostles, celebrated in the great mystery of this Supper: all other humane accessions and superstructions, that are by the policy of Satan and that carnal affection, which ever laboureth to reduce Gods service unto an outward and pompous gaudiness, foisted into the substance of so divine a work, are all of them that strawa and stubble, which he who is a consuming bfire, will at last purge away. Impotent Christ was not that he could not, nor malignant that he would not appoint, nor improvident that he could not foresee, the needfulness of such actions, which are by some proposed, not as matter of ornament, comeliness and ceremony, (a thing left ever arbitrary to the Church) but are obtruded on consciences (swayed with superstitious pompousness) for matters substantial and necessary to be observed. As if God, who in the first Creation of the world from nothing, did immediately after the work produced cease from all manner of further Creations, ⟨p. 73⟩did in the second creation of the world from sin, not finish the work himself, but leave it imperfect, to be by another consummated and finished. Certainly whatsoever humane Inventions do claim, direct, proper, and immediate subscription of Conscience, and do propose themselves as essential, or integral, or any way necessary parts of divine mysteries; they do not only rob God of his honour, and intrude on his Sovereignty, but they do farther lay on him the aspersion of an imperfect Saviour, who standeth in need of the Churches concurrence, to consummate the work which he had begun. Away then with those Actions of elevation, adoration, oblation, circumgestation, mim•call gestures, silent whisperings, and other the like encroachments, in the supposed proper and real sacrifice of Christ in the Mass, (wherein I see not how they avoid the guilt of Saint Pauls fearful observation. To crucify again the Lord of glory, and put him unto an open shame:) In which thingsg as in sundry others they do nothing else, but imitate the carnal ordinances of the Jews and the Heathenish will-worship of the Ethnics, who thought rather by the motions of their bodies, than by the affections of their hearts, to wind into the opinion and good liking of their Gods.
THESE are all the holy actions we finde to have been by Christ and his Apostles, celebrated in the great mystery of this Supper: all other humane accessions and superstructions, that are by the policy of Satan and that carnall affection, which ever laboureth to reduce Gods service unto an outward and pompous gaudinesse, foisted into the substance of so divine a work, are all of them that strawa and stubble, which hee who is a consuming bfire, will at last purge away. Impotent Christ was not that he could not, nor malignant that hee would not appoint, nor improvident that he could not foresee, the needfulnesse of such actions, which are by some proposed, not as matter of ornament, comelinesse and ceremony, (a thing left ever arbitrary to the Church) but are obtruded on consciences (swayed with superstitious pompousnesse) for matters substantiall and necessary to be observed. As if God, who in the first Creation of the world from nothing, did immediately after the work produc'd cease from all manner of further Creations, ⟨p. 73⟩did in the second creation of the world from sinne, not finish the work himselfe, but leave it imperfect, to be by another consummated and finished. Certainly whatsoever humane Inventions doe claime, direct, proper, and immediate subscription of Conscience, and doe propose themselves as essentiall, or integrall, or any way necessary parts of divine mysteries; they doe not onely rob God of his honour, and intrude on his Soveraignty, but they doe farther lay on him the aspersion of an imperfect Saviour, who standeth in need of the Churches concurrence, to consummate the work which he had begunne. Away then with those Actions of elevation, adoration, oblation, circumgestation, mim•call gestures, silent whisperings, and other the like incroachments, in the supposed proper and reall sacrifice of Christ in the Masse, (wherein I see not how they avoyd the guilt of Saint Pauls fearfull observation. To crucifie againe the Lord of glory, and put him unto an open shame:) In which thingsg as in sundry others they do nothing else, but imitate the carnall ordinances of the Jewes and the Heathenish will-worship of the Ethnicks, who thought rather by the motions of their bodies, than by the affections of their hearts, to wind into the opinion and good liking of their Gods.
Certainlyh affectation of Pomp, Ceremony, and such ⟨p. 74⟩other humane superstructions on the divine institution (I always except Ecclesiastical observances which being imposed for order, and used with decency, Paucity, and indifferency, are not lawful only, but with respect to the Authority which requires them, obligatory also) I say all other pompous accumulations, unto the substance of Christs Sacrament, are by Tertullian made the characters and presumptions of an Idolatrous service. True it is indeed that the Ancients make mention, out of that fervour of Love and Piety towards so sacred mysteries of Adoration iat them, and of carryingk the remainders of them unto the absent Christians; but as in other things, so here likewise we find it most true, that things by devout men begun piously and continued with zeal, do after, when they light in the handling of men otherwise qualified, degenerate into superstition, the form purpose, end and reason of their observation being utterly neglected; It being the contrivance of Satan to raise his Temple after the same form, and with the same materials whereof •ods consisteth, to pretend the practice of the Saints for the enforcement of his own Projects, to transform himself into an Angell of light, that he may the easier mislead unstable and wandering souls, and to retain at least a form mof Godliness, that he may with less clamour ⟨p. 75⟩and reluctancy with-draw the substance. And as in many other things, so hath he herein likewise abused the Piety of the best men, unto the furtherance of his own ends. That Adoration, which they in and at the mysteries did exhibit unto Christ himself, (as indeed they could not choose a better time to worship him in) he impiously derives upon the creature, and makes it now to be done not so much at, as unto the elements, making them as well the term, and object, as occasion of that worship which is due only to the Lord of the Sacrament:
Certainlyh affectation of Pomp, Ceremony, and such ⟨p. 74⟩other humane superstructions on the divine institution (I alwaies except Ecclesiasticall observances which being imposed for order, and used with decencie, Paucity, and indifferencie, are not lawfull only, but with respect to the Authority which requires them, obligatory also) I say all other pompous accumulations, unto the substance of Christs Sacramentr, are by Tertullian made the characters and presumptions of an Idolatrous service. True it is indeed that the Ancients make mention, out of that fervour of Love and Piety towards so sacred mysteries of Adoration iat them, and of carryingk the remainders of them unto the absent Christians; but as in other things, so here likewise wee finde it most true, that things by devout men begunne piously and continued with zeale, doe after, when they light in the handling of men otherwise qualified, degenerate into superstition, the forme purpose, end and reason of their observation being utterly neglected; It being the contrivance of Satan to raise his Temple after the same forme, and with the same materialls whereof •ods consisteth, to pretend the practice of the Saints for the enforcement of his owne Projects, to transforme himselfe into an Angell of light, that hee may the easier mislead unstable and wandring soules, and to retaine at least a forme mof Godlinesse, that he may with lesse clamor ⟨p. 75⟩and reluctancy with-draw the substance. And as in many other things, so hath hee herein likewise abus'd the Piety of the best men, unto the furtherance of his owne ends. That Adoration, which they in and at the mysteries did exhibit unto Christ himselfe, (as indeed they could not choose a better time to worship him in) he impiously derives upon the creature, and makes it now to bee done not so much at, as unto the elements, making them as well the terme, and object, as occasion of that worship which is due only to the Lord of the Sacrament:
hMentior si non Idolorum solemnia de suggestu et apparatu deque sumptu fidem et authoritatem sibi extruunt Tert. de Bapt cap. 2.
iCarne Christi in mysteriis adoramus Ambros de spirit: sancto. l. 3. c 12. Ma•d•cant & ado•ant. Aug cp 12•. c. 27.
k[Greek or Hebrew]. Justin. Mart. Ap 2. pro Christian.〈non-Latin alphabet〉. Iustin. Mart. Ap 2. pro Christian.
That carrying about and reserving of the Eucharist, which the primitive Christians used for the benefit of those who either by sickness, or by persecutions, were with-held from the meetings of the Christians (asn in those days many were) is by him now turned into an Idolatrous circumgestation, that at the sight of the Bread, the people might direct unto it that worship, which is due only to the person whose passion it representeth, but whose honour it neither challengeth nor knoweth; and certainly if we view the whole fabric either of Gentilism or Heresy, we shall observe the methods and contrivances of Satan, most often to drive at this point, that either under pretenceo of divine truth or under imitationp of divine Institutions retaining the same material Actions ⟨p. 76⟩which God requires, or with the godly have piously, or upon temporary reasons observed, he may convey into the hearts of men his own poison, and imprint an opinion of holiness towards his own devices: for howsoever his power and tyranny have done much mischief to Gods Church, yet his master-piece is that cunning and deceit which the Scripturesq so often takes notice of.
That carrying about and reserving of the Eucharist, which the primitive Christians used for the benefit of those who either by sicknesse, or by persecutions, were with-held from the meetings of the Christians (asn in those dayes many were) is by him now turned into an Idolatrous circumgestation, that at the sight of the Bread, the people might direct unto it that worship, which is due only to the person whose passion it representeth, but whose honour it neither challengeth nor knoweth; and certainly if wee veiw the whole fabrick either of Gentilisme or Heresie, we shall observe the methods and contrivances of Satan, most often to drive at this point, that either under pretenceo of divine truth or under imitationp of divine Institutions retaining the same materiall Actions ⟨p. 76⟩which God requires, or with the godly have piously, or upon temporary reasons observed, he may convay into the hearts of men his owne poyson, and imprint an opinion of holinesse towards his owne devices: for howsoever his power and tyranny have done much mischiefe to Gods Church, yet his master-peece is that cunning and deceit which the Scripturesq so often takes notice of.
pVid. •ert. de coron, milit c. 15 & de baptis. c. 5. & de praescript. cap. 40. de cont. Praxea•. •. 1. & de specta. cap 27. & Apolog. c. 47. & Joh. stuck. de Antiquit. convival. lib. 1. 33. & lib. 3. c. 21.Vid. •ert. de coron, milit c. 15 & de baptis. c. 5. & de praescript. cap. 40. de cont. Praxea•. •. 1. & de specta. cap 27. & Apolog. c. 47. & Ioh. stuck. de Antiquit. convival. lib. 1. 33. & lib. 3. c. 21.
Secondly, we see here what manner of men we ought to be in imitation of these blessed Actions, that we may be conformabler unto the death of Christ. First, as he when he took these elements, did consecrate them unto a holy use, so we when we receive them, should first consecrate our selves with thanksgiving and prayer, unto a holy life. For if not only amongst Christianss but even amongst Heathenst themselves, it hath been by the Law of nature received for a religious custom not to eat their ordinary food without blessing, and prayer, with how much more fervency of prayer should we call upon the name of the Lord, when we take this Cup of salvation, this bread of life, wherein we do not only taste how gracious the Lord is, but do eat and drink the Lord himself. And thereforeu the Church hath both at first and since most devoutly imitated our blessed Saviour in consecrating both these mysteries, and their own souls by thanksgiving and ⟨p. 77⟩prayer, before ever they received the elements from the hands of the Deacons, that so that same pure Wine, that immaculate Blood might be put into purex and untainted vessels, even into sanctified and holy hearts, lest otherwise the wine should be spilt, and the vessels perish. And indeed the Sacrament is ignorantly and fruitlessly received, if we do not therein devote, consecrate, and set apart our selves unto Gods service; for what is a Sacrament, buty a visible oath, wherein we do in consideration of Christs mercies unto us vow eternal allegiance and service unto him against all those powers, and lusts which war against the soul, and to make our members weapons of righteousness unto him?
Secondly, we see here what maner of men wee ought to be in imitation of these blessed Actions, that we may be conformabler unto the death of Christ. First, as he when hee took these elements, did consecrate them unto a holy use, so we when we receive them, should first consecrate our selves with thanksgiving and prayer, unto a holy life. For if not only amongst Christianss but even amongst Heathenst themselves, it hath been by the Law of nature receiv'd for a religious custome not to eat their ordinary food without blessing, and prayer, with how much more fervency of prayer should we call upon the name of the Lord, when we take this Cup of salvation, this bread of life, wherein we doe not only taste how gratious the Lord is, but doe eat and drink the Lord himselfe. And thereforeu the Church hath both at first and since most devoutly imitated our blessed Saviour in consecrating both these mysteries, and their owne soules by thanksgiving and ⟨p. 77⟩prayer, before ever they received the elements from the hands of the Deacons, that so that same pure Wine, that immaculate Blood might be put into purex and untainted vessels, even into sanctified and holy hearts, lest otherwise the wine should be spilt, and the vessells perish. And indeed the Sacrament is ignorantly and fruitlessely received, if we doe not therin devote, consecrate, and set apart our selves unto Gods service; for what is a Sacrament, buty a visible oath, wherin wee doe in consideration of Christs mercies unto us vow eternall alleigeance and service unto him against all those powers, and lusts which warre against the soule, and to make our members weapons of righteousnesse unto him?
s1 Cor. 10. 31. 1 Tim. 4. 4. 5 Non prius. discumbitur quam oratio ad deum praegustetur. Tert. Apolog. c. 39.
tInter epulas ubi bene pre••ri mos ess•t. Li•. lib. 39.
uJustinus Martyr •use explicat in Apolog. 2. et Tertul. cont. Marc. l. 1. c. 23.Iustinus Martyr •use explicat in Apolog. 2. et Tertul. cont. Marc. l. 1. c. 23.
xMath. 9. 17. Vasa purae ad rem divinam. Plaut. in Captiu. Act. 4. sc. 1.
ySacramentum visibile Juramentum. Pareus, in Heb. 6. 17. vid. Aug. ep. 57. Verbum a militari Juramento sump•um. vid. Dempter. s in Rosin. Antiq. l. 10. cap. 3.Sacramentum visibile Iuramentum. Pareus, in Heb. 6. 17. vid. Aug. ep. 57. Verbum a militari Iuramento sump•um. vid. Dempter. s in Rosin. Antiq. l. 10. cap. 3.
Secondly, as Christ brake the bread before he gave it, so must our hearts before they be offered up to God for az reasonable sacrifice, be humbled and bruised with the apprehension of their own demerits, for a Broken aand contrite heart O Lord thou wilt not despise: shall we have adamantine and unbended souls, under the weight of those sins which brake the very Rockb of our salvation, and made the deadc stones of the Temple to rend in sunder? Was his body broken to let out his blood, and shall not our souls be broken to let it in? Was the Head wounded, and shall the Ulcers and Impostumes remain unlanced? ⟨p. 78⟩Would not God in the Law accept of any but pushedp, and dissectedq, and burned sacrificesr? was his Temples built of none but cut and hewed stones, and shall we think to have no Swordt of the Spirit divide us; no Hammeru of the Word break us; none of our dross and stubble burnedx up; none of our fleshy beaten down; none of our oldz man crucified and cut off from us, and yet be still livinga sacrifices, and livingb stones in his Temple? Whence did David ccall on God, but out of the pit and the deep waters, when his bonesd were broken & could not rejoice? Certainly we come unto God, either as unto a Physician, or as to a Judge: we must needs bring souls either full of sores to be cured, or full of sins to be condemned. Again, in that this Rock of ours was broken, we know whither to fly in case of tempest and oppression, even unto the holese of the Rock for succour. To disclaim our own sufficiency, to disavow any confidence in our own strength, to fly from Church treasures and supererogations and to lay hold on him in whom were the treasuresf, the fullnessg of all graceh, of which fullness we all receive; to forsake the private Lamps of the wisest Virgins, the Saints and Angels, which have not light enough to shine into another's house; and to have recourse only unto the Sun of righteousness, the light not of a House, but of the World, who ⟨p. 79⟩enlighteneth every man that cometh into it. Think when thou seest these Elements broken, that even then thou applyest thy lips unto his bleeding wounds, and doest from thence suck salvation. That even then with Thomas thy hand is in his side, from whence thou mayest pluck out those words of life, My God, my God;
Secondly, as Christ brake the bread before he gave it, so must our hearts before they be offered up to God for az reasonable sacrifice, be humbled and bruised with the apprehension of their owne demerits, for a Broken aand contrite heart O Lord thou wilt not despise: shall wee have adamantine and unbended soules, under the weight of those sins which brake the very Rockb of our salvation, and made the deadc stones of the Temple to rend in sunder? Was his body broken to let out his blood, and shall not our soules be broken to let it in? Was the Head wounded, and shall the Ulcers and Impostumes remaine unlanced? ⟨p. 78⟩Would not God in the Law accept of any but pushedp, and dissectedq, and burned sacrificesr? was his Temples built of none but cut and hewed stones, and shall we think to have no Swordt of the Spirit divide us; no Hammeru of the Word break us; none of our drosse and stubble burnedx up; none of our fleshy beaten downe; none of our oldz man crucified and cut off from us, and yet be still livinga sacrifices, and livingb
that even then thou seest in each wound a mouth open, and in that mouth the blood, as a visiblei prayer to intercede with God the Father for thee, and to solicit him with stronger cries for salvation, than did Abel's for revenge. Let not any sins, though never so bloody, so numberless, debtor thee from this precious Fountain. If it be the glory of Christs blood to wash away sin, then is it his greatest glory to wash away the greatest sins. Thy sin indeed is the object of Gods hate, but the misery which sin brings upon thee is the object of his pity. O when a poor distressed soul, that for many years together hath securely weltered in a sink of numberless and noisome lusts, and hath even been environed with a Hell of wickedness, shall at last, having received a wound from the sword of Gods Spirit, an eye to see, and a heart to feel, and tremble at the terrors of •ods judgements, shall then I say fly out of himself, smite upon his thig•, cast away his rags, crouch and crawl unto the throne of grace, solicit Gods mercy with ⟨p. 80⟩strong cries for one drop of that blood which is never cast away, when poured into sinful and sorrowful souls, how think we will the bowels of Christ turn within him? How will he hasten to meet such an humbled soul? to embrace him in those arms which were stretched on the Cross for him, and to open unto him that inexhausted Fountain, which even delighteth to mix it •elfe with the tears of sinners? Certainly, if it were possible for any one of Christs wounds to be more precious than the rest, even that should be opened wide, and poured out into the soul of such a penitent. Yea, if it might possibly be, that the sins of all the World could be even thronged into the conscience of one man, and the whole guilt of them made proper and personal unto him, yet if such a man could be brought to sue for grace in the mediation of Christs broken body, there would thence issue balm enough to cure, blood enough to wash and to drown them all. Only let not us sin, because grace abounds; let not us make work for the blood of Christ, and go about by crimson and presumptuous sins, as it were to pose Gods mercy. The blood of Christ, if spilt and trampled under foot, will certainly cry so much louder than Abel's for vengeance, by how much it is the more precious. It may be as well upon us, as in us.
that even then thou seest in each wound a mouth open, and in that mouth the blood, as a visiblei prayer to intercede with God the Father for thee, and to solicite him with stronger cries for salvation, than did Abels for revenge. Let not any sins, though never so bloody, so numberlesse, deterre thee from this pretious Fountaine. If it be the glory of Christs blood to wash away sinne, then is it his greatest glory to wash away the greatest sins. Thy sinne indeed is the object of Gods hate, but the misery which sinne brings upon thee is the object of his pitty. O when a poore distressed soule, that for many yeares together hath securely weltered in a sinck of numberlesse and noisome lusts, and hath even beene environed with a Hell of wickednesse, shall at last, having received a wound from the sword of Gods Spirit, an eye to see, and a heart to feele, and tremble at the terrors of •ods judgements, shall then I say flie out of himselfe, smite upon his thig•, cast away his rags, crouch and crawle unto the throne of grace, solicite Gods mercy with ⟨p. 80⟩strong cries for one drop of that blood which is never cast away, when powred into sinfull and sorrowfull soules, how think we will the bowels of Christ turne within him? How will he hasten to meet such an humbled soule? to embrace him in those armes which were stretched on the Crosse for him, and to open unto him that inexhausted Fountaine, which even delighteth to mix it •elfe with the teares of sinners? Certainly, if it were possible for any one of Christs wounds to be more pretious than the rest, even that should be opened wide, and powred out into the soule of such a penitent. Yea, if it might possibly be, that the sins of all the World could be even throng'd into the conscience of one man, and the whole guilt of them made proper and personall unto him, yet if such a man could bee brought to sue for grace in the mediation of Christs broken body, there would thence issue balme enough to cure, blood enough to wash and to drowne them all. Only let not us sin, because grace abounds; let not us make work for the blood of Christ, and go about by crimson and presumptuous sins, as it were to pose Gods mercy. The blood of Christ, if spilt and trampled under foot, will certainly cry so much lowder than Abels for vengeance, by how much it is the more pretious. It may be as well upon us, as in us.
As the virtue and benefit of Christs blood is in those that embrace ⟨p. 81⟩it unto life and happiness, so is the guilt of it upon those that despise it unto wretchedness and condemnation.
As the vertue and benefit of Christs blood is in those that imbrace ⟨p. 81⟩it unto life and happinesse, so is the guilt of it upon those that despise it unto wretchednesse and condemnation.
Thirdly, in that Christ gave and delivered these mysteries unto the Church▪ we likewise must learn not to engross our selves, or our own gifts, but freely to dedicate them all unto the honour of that God and benefit of that Church, unto which he gave both himself and them. Even nature hath made men to stand in need of each other, and therefore hath imprinted in them a naturala inclination unto fellowship, and society, in one common City: by Christ we are all made of one Cityb, of one household, yea, of one Church, of one Templec. He hath made us membersd of one body, animated by onee and the same Spirit; stonesf of one entire building, united on one and the same foundationg; branchesh of one undivided stock, quickenedi by one and the same root, and therefore requires from us all a mutual support, succour, sustentation, and nourishment, of each other a kind of traffic, and continual intelligence from part to part; a union of members by the supply of nervesk and joints, that so each may be serviceable unto the whole. The eye seeth not for it self, but for the body; and therefore if the eyel be simple, the whole body is full of light, for the light of the body is the eye. Nay, God in each creature imprinteth a love of community ⟨p. 82⟩(which is that whereby one thing doth as it were bestow it self on another) far above the private and domestic love, whereby it labours the preservation and advancement of it self: from which general charity and feeling of communion it comes to pass, that if by any casualty the whole body of the Universe be like to suffer any rupture or deformity (as in the danger of a vacuum, which is the contumely of nature) each particular creature is taught to relinquish his own natural motion, and to prevent the public reproach, even by forsaking and forgetting of themselves. Agreeable unto which noble impress of nature was that Heroical resolution of Pompey, when the safety of his country depended on an expedition dangerous to his own particular: It nis not (said he) necessary for me to live, It is necessary that I go. And more honourable that of •odrus to dedicate his own life as a sacrifice for his Countries victory: But yet more honourable that of the blessed Apostleo I count not my life dear unto my self, that I may finish the Ministry which I have received of the Lord:
Thirdly, in that Christ gave and delivered these mysteries unto the Church▪ we likewise must learne not to ingrosse our selves, or our owne gifts, but freely to dedicate them all unto the honour of that God and benefit of that Church, unto which he gave both himselfe and them. Even nature hath made men to stand in need of each other, and therefore hath imprinted in them a naturalla inclination unto fellowship, and society, in one common City: by Christ we are all made of one Cityb, of one houshold, yea, of one Church, of one Templec. He hath made us membersd of one body, animated by onee and the same Spirit; stonesf of one entire building, united on one and the same foundationg; branchesh of one undivided stock, quicknedi by one and the same root, and therefore requires from us all a mutuall support, succour, sustentation, and nourishment, of each other a kind of trafique, and continuall intelligence from part to part; a union of members by the supply of nervesk and joynts, that so each may be serviceable unto the whole. The eye seeth not for it self, but for the body; and therefore if the eyel be simple, the whole body is full of light, for the light of the body is the eye. Nay, God in each creature imprinteth a love of community ⟨p. 82⟩(which is that whereby one thing doth as it were bestow it selfe on another) farre above the private and domestick love, whereby it labours the preservation and advancement of it selfe: from which generall charity and feeling of communion it comes to passe, that if by any casualty the whole body of the Universe be like to suffer any rupture or deformity (as in the danger of a vacuum, which is the cōtumely of nature) each particular creature is taught to relinquish his owne naturall motion, and to prevent the publike reproach, even by forsaking and forgetting of themselves. Agreeable unto which noble impresse of nature was that Heroicall resolution of Pompey, when the safety of his countrey depended on an expedition dangerous to his own particular: It
But lastly, most admirable was that of the same blessed Paul pand Mosesq, whose feeling of Community transported them not only beyond the fear, but even into a conditional desire of their own destruction. In mans first Creation what was that great endowment ofr original ⟨p. 83⟩righteousness, but such a harmony of all mans faculties, as that there was no Schism in the Body, no part unsubordinated, or unjointed from the rest, but did each conspire with other unto the service of the whole, and with the whole unto the service of God? and what was the immediate effect of that great fall of man, but the breaking, ands unjointing of his faculties, the rebellion of his members each towards other, whereby every faculty seeketh the satisfaction of it self, without any respect unto the Common Good? And as it bred in man an Enmity to himself, so to his neighbour likewise. So long as Adam remained upright, his judgement of Eve was a judgement of unity,u Bone of bone, no sooner comes sin but we hear him upbraid God with thex woman that thou gavest me, terms of dislike and enmity. For the removal whereof we must imitate this great example of Christ our head, whose sufferings are not only our merit but oury example, who denying himself, his own naturalz will, and life, bestowed himself on us, that we likewise might nota seek every man his own, but every man the good of another,b bestowing our selves on the service and benefit of the Church, and soc grow up and be built up together in love which is thed concinnation, or perfecting of the Saints.
But lastly, most admirable was that of the same blessed Paul pand Mosesq, whose feeling of Community transported them not only beyond the feare, but even into a conditionall desire of their owne destruction. In mans first Creation what was that great endowment ofr originall ⟨p. 83⟩righteousnesse, but such a harmony of all mans faculties, as that there was no Schisme in the Body, no part unsubordinated, or unjoynted from the rest, but did each conspire with other unto the service of the whole, and with the whole unto the service of God? and what was the immediate effect of that great fall of man, but the breaking, ands unjoynting of his faculties, the rebellion of his members each towards other, whereby every faculty seeketh the satisfaction of it selfe, without any respect unto the Common Good? And as it bred in man an Enmity to himselfe, so to his neighbour likewise. So long as Adam remained upright, his judgement of Evah was a judgement of unity,u Bone of bone, no sooner comes sinne but we heare him upbraid God with thex woman that thou gavest mee, termes of dislike and enmity. For the removall whereof wee must imitate this great example of Christ our head, whose sufferings are not only our merit but oury example, who denying himselfe, his owne naturallz will, and life, bestowed himselfe on us, that we likewise might nota seek every man his owne, but every man the good of another,b bestowing our selves on the service and benefit of the Church, and soc grow up and bee built up together in love which is the
sZeemannus de Dei Imagine in▪ Hos•. c. 5. [Greek or Hebrew]. Vide Arist. Ethic. l. 3. c. 12. [Greek or Hebrew]. Vide Arist. Eth. l. 1. cap. 13.Zeemannus de Dei Imagine in▪ Hos•. c. 5. 〈non-Latin alphabet〉. Vide Arist. Ethic. l. 3. c. 12. 〈non-Latin alphabet〉. Vide Arist. Eth. l. 1. cap. 13.
were broken & could not rejoyce? Certainly we come unto God, either as unto a Physitian, or as to a Judge: wee must needs bring soules either full of sores to be cured, or full of sins to be condemned. Againe, in that this Rock of ours was broken, we know whither to flie in case of tempest and oppression, even unto the holes
of the Rock for succor. To disclaime our owne sufficiency, to disavow any confidence in our owne strength, to flie from Church treasures and supererrogations and to lay hold on him in whom were the treasures
, of which fulnesse we all receive; to forsake the private Lampes of the wisest Virgins, the Saints and Angels, which have not light enough to shine into anothers house; and to have recourse only unto the Sonne of righteousnesse, the light not of a House, but of the World, who
⟨p. 79⟩
inlightneth every man that commeth into it. Think when thou seest these Elements broken, that even then thou applyest thy lips unto his bleeding wounds, and doest from thence suck salvation. That even then with Thomas thy hand is in his side, from whence thou mayest pluck out those words of life, My God, my God;
is not (said he) necessary for me to live, It is necessary that I goe. And more honourable that of •odrus to dedicate his owne life as a sacrifice for his Countries victory: But yet more honourable that of the blessed Apostle
